法華義疏 2.242

2.242

「又見佛子」下，第二、明三業利益行。有人言：猶屬波若度攝，但前明上問諸佛，今辨下利眾生，六度之中廣其初後、略其中間也。有人言：前明波若竟，今辨方便波羅蜜。何以知之？如《大品．發趣品》云「第七地名等定慧地，第七地即屬方便」。今文定慧具足，即是定慧平等，故知屬方便也。今依前說，謂三業利益行，即頌上種種相貌，以身口外彰為相，意業內亦顯為貌。初有兩偈明聖說法，即口業利益物；次有一偈明聖默然，即是意業利益物；次有一偈處林放光，身業拔濟。又此三業利三品人：初利菩薩謂上品，次益天龍謂中品，後濟地獄謂下品。又初二大慈與樂，後一大悲拔苦。又初二上利人天，後一下濟惡趣。「定慧具足」者，寂照圓滿，即內具說法之德。「以無量喻」者，內既寂照圓滿，外有無礙辨才。「欣樂說法教諸菩薩」者，欣己所得、樂益同行也。「破魔兵眾而擊法鼓」者，上利益正人，今破於邪眾。魔謂四魔，兵眾即是十軍也。菩薩說法令人得道，破煩惱魔；得法身故，破於陰魔；得道及法身二事，故破死魔；得不動三昧，故破天魔。十軍者，欲心是初軍，乃至自高蔑人為十。以教為桴，以理為鼓，以言宣之為擊。

From "Again seeing sons of the Buddha" below is the second, explaining the practice of benefiting [others] through the three karmas. Some say: This is still subsumed under the perfection of prajñā; the former only explained inquiring upward to the Buddhas, while this now discerns benefiting sentient beings below; among the six perfections, the beginning and the end are expanded, while the middle is abbreviated. Some say: The previous section concluded the explanation of prajñā, and now discerns the upāya-pāramitā. How is this known? As the "Chapter on Setting Out" in the *Pañcaviṃśatisāhasrikā* states, "The seventh bhūmi is named the ground of equalized samādhi and prajñā, and the seventh bhūmi falls under upāya." The present text says "endowed with samādhi and prajñā," which means the equality of samādhi and prajñā; thus we know it belongs to upāya. I now rely on the former explanation, maintaining that it is the practice of benefiting [others] through the three karmas, which versifies the various characteristics above. The bodily and vocal manifesting externally constitute "marks" (相), and the mental karma inwardly manifested also constitutes "appearances" (貌). First, there are two verses explaining the noble speech, which is benefiting beings through vocal karma. Next, there is one verse explaining the noble silence, which is benefiting beings through mental karma. Next, there is one verse on dwelling in the forest and emitting light, which is rescuing through bodily karma. Furthermore, these three karmas benefit three grades of persons: first, benefiting bodhisattvas refers to the superior grade; next, benefiting devas and dragons refers to the middling grade; last, rescuing the hells refers to the lower grade. Moreover, the first two bestow joy through great benevolence, and the last one relieves suffering through great compassion. In addition, the first two benefit humans and devas above, and the last one rescues those in evil destinies below. "Endowed with samādhi and prajñā" means that stillness and illumination are complete, which is inwardly possessing the virtue of preaching the Dharma. "With immeasurable parables" means that, internally, stillness and illumination being complete, externally one possesses unhindered eloquence. "Joyfully preaching the Dharma to instruct the bodhisattvas" means rejoicing in what one has attained and delighting in benefiting fellow practitioners. "Crushing the demon armies and beating the Dharma drum" means: above, benefiting the upright; here, crushing the heterodox masses. "Demons" refers to the four Māras; the "armies" are the ten armies [of Māra]. When bodhisattvas preach the Dharma, causing people to attain the Way, they crush the affliction-demon; because they attain the dharmakāya, they crush the aggregate-demon; because of attaining both the Way and the dharmakāya, they crush the death-demon; because of attaining the unmoving samādhi, they crush the deva-demon. Regarding the ten armies, lustful desire is the first army, up to self-exaltation and contempt for others as the tenth. Taking the teaching as the drumstick, taking principle as the drum, and declaring it with words is the beating.