法華文句記 10.138

10.138

次正付囑中釋三摩者，先約所表釋，所付不輕須以淺表深，故身口心三付方表慇懃。次約四悉者，即具事理。經言「現大神力」者，如來向現十種神力，已表當現四一益竟，而今復云現神力者，正表身口心三付故也。從座而起以如來一手一時遍摩，故名為大。有人引《大經》中內有弟子解甚深義，不為利養不生諍競，外有清淨檀越，佛法久住，若不爾者法不久住。此是彼經最後誡勸道俗弘通，亦捃拾之遺囑耳。不同今經乃是一期宣暢，他方欲散，現十神力囑累十方，佛親摩頂菩薩三受，表法懃懃。「佛之智慧」等者，取覺照邊屬一切智見畢竟空。「如來智慧為道種智」者，即取從因至果得道種名，道種從權，具如第一卷中悉以能契之行名為權也。「於如來室」至「如是明三智」者，即依座室三各具三智，秖是三一相即、三一互融，故一中具三，以此三事弘經益他，令他各得果地三智之用，故知室若無二弘誓不普，衣若無二法身不滿，座若無二惑破不周。「如是施主」下，結能施意，應云如是施主三法無闕自他不空，是施主故有大慈悲，自既入室令他入室；無慳吝故，自既著衣令地著衣；無所畏故，自既坐座令他坐座。亦可云無慳吝故施此三法，無所畏故說此三法，若施若說皆具慈悲，即入室三法也。「汝等」等者，汝等當學如來以此三法而流通之，以此三三應施一切。故《經》云「汝等即是眾生之大施主」，此明經之功用必具三三，況復所弘三三之法，方名令他得於所弘。「世尊勅」者，具奉行之，他人於此辯凡夫慳，引《成論》云，慳有五種，住處護他物稱讚法慳。法慳七報：一生生常盲，二生生愚癡，三生怨家中，四受胎或死，五為諸佛怨，六善人遠離，七無惡不造。若消此文，都不相關。且言如來若以小乘化，我則墮慳貪，勸弘法者捨凡夫慳，此消可爾。若直以此證，令佛同凡，深不可也。

Next, in the direct entrustment, regarding the explanation of the three caresses: first, it is explained according to what is symbolized. That which is entrusted is not light; the profound must be symbolized through the shallow, so the threefold entrustment of body, speech, and mind expresses utmost earnestness. Next, according to the four siddhāntas, it comprises both phenomenon and principle. When the sūtra says 'manifested great supernatural powers', the Tathāgata had previously manifested the ten kinds of supernatural powers, which already fully symbolized the impending manifestation of the benefits of the four unities. That it now again says 'manifested supernatural powers' precisely symbolizes the threefold entrustment of body, speech, and mind. Arising from his seat, the Tathāgata simultaneously and universally stroked [their heads] with one hand; hence it is called 'great'. Some cite the *Great [Nirvāṇa] Sūtra*, where internally there are disciples who understand the extremely profound meaning, do not strive for gain or offerings, and do not generate disputes, while externally there are pure dānapatis, so that the Buddha-Dharma will abide long, whereas if it were not so, the Dharma would not abide long. This is merely that sūtra's final admonition and encouragement for monastics and laity to propagate it, a testamentary entrustment of gleaning and gathering. It is not like the present sūtra, which is the proclamation of a whole lifetime; as those from other lands were about to disperse, he manifested ten supernatural powers to entrust [the Dharma] to the ten directions, the Buddha personally caressed their crowns, and the bodhisattvas received it three times, earnest in symbolizing the Dharma. The words 'the Buddha's wisdom' and so forth: taking the aspect of awareness and illumination, it belongs to the all-knowledge that sees ultimate emptiness. 'The Tathāgata's wisdom is the knowledge of the aspects of the path': this takes the derivation of the name 'aspects of the path' from cause to fruit; 'aspects of the path' derives from the provisional, fully as explained in the first fascicle, where all practices capable of tallying [with the real] are called provisional. From 'In the Tathāgata's room' to 'in this manner the three knowledges are clarified': this means that the robe, seat, and room each fully possess the three knowledges; it is simply that the three and the one are mutually identical, the three and the one mutually fuse, so that within one the three are fully present. Using these three matters to propagate the sūtra and benefit others causes others each to attain the function of the three knowledges of the fruit ground. Therefore we know that if the room lacks the other two, the universal vow is not all-encompassing; if the robe lacks the other two, the dharmakāya is not complete; if the seat lacks the other two, the destruction of delusions is not thorough. Below, 'Such a donor...': concluding the intent of the one capable of giving, it should be said that such a donor has no deficiency in the three dharmas, so self and other are not empty. Because he is a donor, he possesses great compassion: having entered the room himself, he causes others to enter the room; because he is without stinginess, having donned the robe himself, he causes others to don the robe; because he is fearless, having sat on the seat himself, he causes others to sit on the seat. One can also say: because he is without stinginess, he bestows these three dharmas; because he is fearless, he expounds these three dharmas; whether bestowing or expounding, both are endowed with compassion, which is the three dharmas of entering the room. The words 'You all...' and so forth: you all should emulate the Tathāgata in circulating it with these three dharmas, using these three-in-three to bestow upon all. Hence the *Sūtra* says, 'You are the great donors of sentient beings.' This clarifies that the efficacy of the sūtra necessarily comprises the three-in-three; how much more so the three-in-three dharmas that are propagated, only then can it be called causing others to attain that which is propagated. 'The World-Honoured One's command': to fully carry it out. Others here discourse on the stinginess of ordinary persons, citing the *Tattvasiddhi-śāstra* (*Chengshilun*) that there are five kinds of stinginess: regarding dwelling places, protecting others' possessions, praise, and Dharma stinginess. Dharma stinginess brings seven retributions: 1. constantly blind in life after life; 2. foolish and ignorant in life after life; 3. born into an enemy's household; 4. dying in the womb; 5. becoming an enemy of the buddhas; 6. being shunned by good persons; 7. committing every conceivable evil. If one analyzes this passage in that way, it is completely irrelevant. Granted, saying 'If the Tathāgata converted [beings] by means of the Hīnayāna, I would fall into stinginess and greed' to encourage propagators of the Dharma to abandon the stinginess of ordinary persons—interpreting it thus is acceptable. But if one directly uses this as proof so as to make the Buddha identical to an ordinary person, that is profoundly impermissible.