法華文句記 2.81

2.81

彌勒中初句是世界，思益是為人，賢愚是對治，悲華第一義。「又云」去，應合在因緣中。「賢愚」等者，彼經第九，佛在迦蘭陀，阿難忽然思惟：彌勒世尊往昔云何發此慈悲之心，得是妙益？從禪定起而白佛。佛言：過去久遠此閻浮提有一大王，名摩訶波羅婆，主五百小國，與群臣出獵，王所乘象欲心熾盛，因見象師調象，而便發心，今為補處。又經亦有末濟跛兔緣，而立慈稱，以本願力熏，見苦生慈。前《悲華》中乃以拔苦而釋與樂，故圓拔與而無別體（云云）。「云云」者，約教本迹觀心乃至迹門發起眾等。釋「導師」中文舍四悉，導師是舍婆提國人，是白衣居士，「令入正道」釋導字，「不求恩報」釋師德，以亡懷故方應師位。

In the gloss on Maitreya, the first phrase represents the mundane [siddhānta], the citation of the *Viśeṣacintibrahma-paripṛcchā* represents the individual [siddhānta], the citation of the *Damamūka-nidāna* represents the therapeutic [siddhānta], and the citation of the *Karuṇāpuṇḍarīka* represents the supreme truth [siddhānta]. The section starting from "It is also said..." should properly belong under causal conditions. Regarding the reference to the *Damamūka-nidāna* and so forth: in fascicle nine of that sūtra, when the Buddha was at the Kalandaka [Bamboo Grove], Ānanda suddenly contemplated: "In the past, how did the World-Honoured One Maitreya bring forth this mind of benevolence and compassion and attain such wondrous benefit?" Arising from meditative absorption, he addressed the Buddha. The Buddha said: "In the distant past, there was a great king in this Jambudvīpa named Mahāprabhāva who ruled over five hundred smaller kingdoms. He went out hunting with his ministers. The elephant ridden by the king was blazing with lustful desire. Upon seeing the elephant trainer tame the elephant, the king immediately brought forth the [bodhi-]mind; he is now in the position of succession [to buddhahood]." Also, in other sūtras there is the circumstance of [his past birth as a bird or animal] not saving a lame hare, by which the designation of "benevolence" was established; perfumed by the power of his original vow, seeing suffering brought forth his benevolence. In the aforementioned *Karuṇāpuṇḍarīka*, uprooting suffering was used to explain bestowing joy; thus, completely uprooting [suffering] and bestowing [joy] have no separate essence (and so on). By "and so on," it refers to [explaining this in terms of] the teachings, origin and traces, contemplation of mind, up to the assembly that initiates the trace gate, etc. In explaining the "Guide" (Daoshi), the text dispenses with the four siddhāntas: the Guide was a person of the city of Śrāvastī, a white-robed lay practitioner; "causing them to enter the true path" explains the word "guide"; "not seeking return for kindness" explains the virtue of "teacher"; because he has eliminated self-regarding concerns, he is only then worthy of the status of teacher.