法華文句記 3.60

3.60

「三藏後」等者，此則全是彼佛所說，且如見人見行不妨見說。「捨禪」者，第四禪也。亦可別圓忘懷之捨，忘彼禪故名之為捨。「悲禪」者，《婆沙》云：「初禪修悲易，二禪修喜易，三禪修慈易，四禪修捨易。」此中悲禪既云化他，豈獨初禪？故《婆沙》中尚有通別，況大教耶？故一一禪皆應云慈乃至喜捨。「華嚴思益」等者，《華嚴》具二，《思益》具四，故《思益》第二卷初，網明菩薩放光遍照十方阿僧祇國，一切煩惱一切疾病遇光安樂。煩惱病苦並云一切。乃至佛自放六度光，觸者蒙益，故皆具四。以初地例佛亦應無妨，故得引之。第一云：「佛告思益梵天：能教眾生一切智心是名布施，不捨菩提心名持戒，不見心相生滅名忍，求心不可得名進，除身心麁名禪，離諸戲論名慧。」豈非三藏六度耶？第二云：「我說布施名為涅槃，愚謂大富，入諸法實相故，持戒是涅槃不作不起故，忍是涅槃念念滅故，進是涅槃無所取故，禪是涅槃不貪著故，慧是涅槃不得相故。」又云：「布施平等即薩婆若，乃至般若即薩婆若。」又云：「布施不施不慳，乃至般若不智不愚。」此等豈非並是通教六度相耶？第四云：「能達一切法無所捨名檀，達一切法無所漏失名尸，達一切法無所傷損名忍，達一切法平等名禪，達一切法無有起相名慧。」豈非別圓六度相耶？《華嚴》具如《止觀》第七記引。又如《地持》六度各九，此並蒙光得益之相，以佛道名通悲禪不局，初地初住及通七地俱皆得入，故作通釋。四相既分五時可辨，是故不假諸餘繁論。未嘗睡眠，具如《止觀》第四。然彼是方便此中正修，亦通四教，若小乘中如那律，具如《止觀》第四記。此中在大以求佛道，故引《般舟》以為行儀，「般舟」翻佛立，此舉除睡中最，以九十日常行故也。準部又通，通諸教故。無缺乃至究竟，但此十戒名出《大論》，亦通諸教，具如《止觀》、《玄》文。今十始終悉是菩薩，故皆求佛道。「生法兩忍」者，合前二忍為生忍，第一義為法忍，初半能忍人，次半所忍境，下半用忍意，意即兼於生法故也。故知生忍之名名通義別，三藏中生滅事忍為生忍，衍門中生忍法忍永異三藏。「力」者，《阿含》云：「力有六種，小兒啼為力，女人嗔為力，國王憍為力，羅漢進為力，諸佛悲為力，比丘忍為力。」「離諸等」者，五蓋具如《止觀》第四卷（云云）。初一行半明所離，次半行明離意，以諸教禪皆離五蓋，意在佛道。如《寶積經》「迦葉云：有四法急走捨離百由旬外：一利養，二惡友，三惡眾，四同住多戲笑或嗔鬪等。」又云：「若有打截大千眾生，若有惡心惱發菩提心人，此過過是。」「癡眷屬」者，具如《般舟》須離癡人及鄉里等，望前亦有方便正修之別。「四事」者，前之三行正具四事，初行二事謂飲食湯藥，次行衣服，次行臥具房舍，諸教之中或復橋梁義井園林浴池，今無橋等。「殽」𦵔也。「膳」美食也。不知何事嘉祥及涉法師皆以殽為肉，縱有一分字義通肉，何須置餘專用於肉，使後代少識者疑之。應云：非穀而食曰餚。若作「𮌞」者噉也。《說文》曰：「膳者具食也。」秖云從肉作訓啖，誰即名為啖肉？或云：是肉未制之前。斯言更謬，大乘頓制一切斷肉，何論《楞伽》前後制耶？況復並是光中所見，豈一萬八千咸同未施斷肉之制，猶以𮌞肉供佛僧耶？經名衣等者，如此土迦葉袈裟直十萬兩金，光中所見或當有此。

Regarding "after the Tripiṭaka" and so forth: this is entirely what that buddha preached; just as seeing the person and seeing the practice does not hinder seeing the preaching. "Dhyāna of equanimity" refers to the fourth dhyāna. It can also be the equanimity of forgetting mental constructs in the distinct and perfect [teachings]; because one forgets that dhyāna, it is named equanimity. Regarding "dhyāna of compassion," the Vibhāṣā states: "In the first dhyāna, cultivating compassion is easy; in the second dhyāna, cultivating sympathetic joy is easy; in the third dhyāna, cultivating loving-kindness is easy; in the fourth dhyāna, cultivating equanimity is easy." Here, since the dhyāna of compassion is said to transform others, how could it be limited to the first dhyāna alone? Hence, in the Vibhāṣā there are still the general and specific, so how much more in the great teaching? Therefore, for each and every dhyāna, one ought to speak of loving-kindness, and so on up to sympathetic joy and equanimity. Regarding "the Avataṃsaka, the Viśeṣacintā," and so forth: the Avataṃsaka has two, and the Viśeṣacintā has four. Thus, at the beginning of the second fascicle of the Viśeṣacintā, Bodhisattva Jālinīprabha emitted light that universally illuminated asaṃkhyeya lands in the ten directions, so that all afflictions and all diseases became peaceful and joyful upon encountering the light. Both affliction and disease/suffering are said to be "all." Furthermore, the Buddha himself emits the light of the six perfections, and those who contact it receive benefit; thus both possess all four. Using the first stage as an analogy for the Buddha is also without objection, and thus it can be cited. The first states: "The Buddha told Viśeṣacinta-brahmā: 'Being able to teach sentient beings the mind of all-knowledge is called giving; not forsaking the bodhi-mind is called upholding the precepts; not seeing the arising and perishing of the marks of mind is called forbearance; seeking the mind as unfindable is called vigor; eliminating the coarseness of body and mind is called dhyāna; and being free from all frivolous discourse is called wisdom.'" Is this not the six perfections of the Tripiṭaka? The second states: "I say that giving is called nirvāṇa; the foolish consider it great wealth, because it enters the true character of all phenomena. Upholding precepts is nirvāṇa, because nothing is created or arisen. Forbearance is nirvāṇa, because it perishes thought after thought. Vigor is nirvāṇa, because there is nothing to grasp. Dhyāna is nirvāṇa, because there is no greedy attachment. Wisdom is nirvāṇa, because no characteristics are obtained." It also states: "The equality of giving is sarvajña (all-knowledge), up to: prajñā is sarvajña." It also states: "Giving is neither giving nor stinginess, up to: prajñā is neither wisdom nor folly." Are not all of these the characteristics of the six perfections of the shared teaching? The fourth states: "Being able to penetrate all phenomena as having nothing to abandon is called dāna; penetrating all phenomena as having no outflows or faults is called śīla; penetrating all phenomena as having no injury or harm is called kṣānti; penetrating all phenomena as equal is called dhyāna; penetrating all phenomena as having no marks of arising is called prajñā." Are not these the characteristics of the six perfections of the distinct and perfect teachings? The Avataṃsaka is cited fully as in the Notes to the seventh fascicle of the Cessation and Contemplation. Furthermore, as in the Bodhisattvabhūmi, each of the six perfections has nine aspects; these are all characteristics of receiving benefit through encountering the light. Because the name "buddha-way" is general, the dhyāna of compassion is not restricted; the first stage, the first abode, and the seventh stage of the shared [teaching] can all enter it; hence this general explanation is made. Since the four aspects are distinguished, the five periods can be discerned; therefore, there is no need for any other complicated discussions. "Never sleeping" is fully as in the fourth fascicle of the Cessation and Contemplation. However, that was an expedient means, whereas here it is the primary practice, which also extends to all four teachings; in the Hīnayāna, it is like Aniruddha, fully as in the Notes to the fourth fascicle of the Cessation and Contemplation. Here, being in the Mahāyāna to seek the buddha-way, the Pratyutpanna is cited as the deportment. "Pratyutpanna" is translated as "buddhas standing present"; this is cited as the foremost in eliminating sleep, because one constantly walks for ninety days. By analogy of the texts, it is also common, because it applies to the various teachings. From "unbroken" to "ultimate," these ten precepts are named in the Great Treatise, and are also common to the various teachings, fully as in the Cessation and Contemplation and the Profound Meaning. Now, from beginning to end, all ten are bodhisattvas, and thus all seek the buddha-way. Regarding "the two forbearances toward sentient beings and phenomena": combining the previous two forbearances forms forbearance toward sentient beings, and the supreme truth is forbearance toward phenomena. The first half-verse is the person who can endure; the next half-verse is the sphere that is endured; the lower half-verse is the intention of practicing forbearance. The intention precisely combines both sentient beings and phenomena. Thus we know that the name "forbearance toward sentient beings" is common in name but distinct in meaning: in the Tripiṭaka, phenomenal forbearance toward arising and perishing is forbearance toward sentient beings; in the Mahāyāna, forbearance toward sentient beings and forbearance toward phenomena are eternally different from the Tripiṭaka. Regarding "strength," the Āgamas state: "There are six kinds of strength: crying is strength for a child; anger is strength for a woman; arrogance is strength for a king; vigor is strength for an arhat; compassion is strength for buddhas; and forbearance is strength for a bhikṣu." Regarding "leaving the various [hindrances]," the five hindrances are fully as in the fourth fascicle of the Cessation and Contemplation, and so on. The initial line and a half clarifies what is abandoned; the next half-line clarifies the intention of abandoning. Because the dhyāna of all teachings abandons the five hindrances, the intention resides in the buddha-way. As the Ratnakūṭa Sūtra states: "Kāśyapa said: There are four things from which one should run swiftly to abandon and stay a hundred yojanas away: first, material gain; second, evil companions; third, an evil assembly; fourth, dwelling together with those who jest much or engage in anger and strife." It also states: "If one were to strike and sever the limbs of beings throughout the great trichiliocosm, or if one were to harbor an evil mind to trouble someone who has resolved on bodhi, the latter fault surpasses the former." "Deluded followers" is fully as in the Pratyutpanna, where one must leave deluded people, hometowns, and so forth; compared to what precedes, there is also the distinction between expedient means and primary cultivation. Regarding the "four requisites": the preceding three lines properly possess the four requisites. The first line contains two items, namely food and drink, and decoctions and medicines; the next line contains clothing; the next line contains bedding and lodging. In various teachings, there may also be bridges, public wells, orchards, and bathhouses; here, bridges and such are absent. "Delicacies" (yao 殽) means cured meat and provisions. "Feasts" (shan 膳) means fine food. I do not know why Master Jiāxiáng and Master Shè both took yao to mean meat. Even if a fraction of the character's meaning encompasses meat, why should one neglect the rest and apply it exclusively to meat, causing later people of meager understanding to doubt it? One should say: eating what is not grain is called yao. If written as [the variant yao 𮌞], it means to consume. The Shuowen Jiezi states: "Shan means prepared food." It merely means that when glossed under the meat radical as 'to consume', who would immediately call it eating meat? Some say: this was before the prohibition against meat. This statement is even more erroneous: the Mahāyāna definitively instituted an absolute cessation of all meat; what relevance is there to the earlier and later prohibitions of the Laṅkāvatāra? How much more so since all of this was seen within the light—could all eighteen thousand [lands] equally be prior to the establishment of the prohibition against meat, still offering meat to the Buddha and the Saṃgha? Regarding the sūtra's mention of "robes" and so forth: just as in this land Kāśyapa's kāṣāya was worth a hundred thousand ounces of gold, what was seen within the light might well have been like this.