妙法蓮華經玄贊 5.27

5.27

贊曰：知佛子而道成也。《瑜伽》八十四有六句，謂「是大師子，佛腹所生、佛口所生、佛法所生、佛法所化、得法等分。」《勝鬘》云「得佛餘財」，此有四句。《瑜伽》解云「初是總句，後五別句。」腹所生者，簡去異生卑劣子故，得聖智慧佛腹親生，非如異生是佛養子，一切眾生皆佛子故，佛不親生非腹生故，從佛法所生，爾乃是真生。又二乘等非從婦生子如婢生子，故下經云「若如我子」，初地菩薩生如來家，證法界故，是婦生子，已前非是婦所生子名非腹生。今發大心當為菩薩法界中生，總言腹生。佛口所生者，從說法音而誕生故，體即聞慧，緣教生故。佛法所生者，如理作意、法隨法行之所生故，體即思、脩二慧所攝，緣理緣教隨應生故。佛法所化者，從法身路而得成立相似法故。法身路者，謂諸菩薩福、慧二因，我亦如是，彼從二因中而成立故。法身有二：小乘大乘二義異故。得法等分者，受用無漏法之財寶相似法故。法謂法寶，或七聖財，謂信、戒、聞、捨、慧、慚、愧等者相似。分者餘分、分類，諸佛菩薩能用法財，我今亦然，與彼相似，亦得受用無漏法寶之餘分故，隨其所應在二乘位，望異生中已教一重，真是佛子。今作菩薩，望二乘位又教一重，真佛子等可如理釋。彼又解云「如是諸句顯示增上生圓滿及父相似法生圓滿，後五句中前三句顯增上生圓滿，後二句顯父相似法生圓滿。增上生者自體勝生，父相似法生者襲父遺體用父家財，並相似故。增上生中初句遮器過失，佛正智腹所生，遮世間中依於胞胎惡器生故。第二句遮精血不淨所生，佛口所生，非以精血為自體故。第三句遮其欲貪非正法生，凡夫由欲貪資潤而有，非正法生，今從正法所生，非由欲貪非正法之所生故。第四句顯自體相似之法，從法身路而得成立，襲繼法身自體殊勝，如襲婆羅門種性成立尊貴。第五句受用相似之法，受用無漏佛之法財，如世受用父母資什。」此中有四，闕第二句，合化及生總為一句，昔住權中非真佛子，今求實位方是腹生，是此經文之大意也。故《攝論》云「非如二乘無智婢子」。又有義云，以上四段別配領前開、示、悟、入四義如次，細尋法體理未必然。

Eulogy: Knowing oneself to be a child of the Buddha, the path is accomplished. Fascicle eighty-four of the Yogācārabhūmi has six phrases, namely: 'He is a great lion, born from the belly of the Buddha, born from the mouth of the Buddha, born from the Dharma of the Buddha, transformed by the Dharma of the Buddha, and has obtained an equal share of the Dharma.' The Śrīmālā[devī-sūtra] says 'obtaining the remaining wealth of the Buddha'; this [passage] has four phrases. The Yogācārabhūmi explains: 'The first is a general phrase, and the latter five are specific phrases.' 'Born from the belly' excludes the base and inferior children of ordinary worldlings; having obtained noble wisdom, one is genuinely born from the Buddha's belly, unlike ordinary worldlings who are the Buddha's adopted children. Because all sentient beings are children of the Buddha, yet the Buddha did not genuinely give birth to them, they are not born from the belly; being born from the Buddha's Dharma, that alone is genuine birth. Furthermore, the two vehicles and others are not children born of the principal wife, but like children born of a maidservant; hence the subsequent sūtra text says 'if they are like my sons.' A bodhisattva of the first stage is born into the family of the Tathāgata because of realizing the Dharma realm; hence they are children born of the principal wife, whereas those prior to that are not children born of the principal wife, termed 'not born from the belly.' Now, generating the great aspiration, one will become a bodhisattva born within the Dharma realm, hence it is generally referred to as 'born from the belly.' 'Born from the mouth of the Buddha' means being born from the sound of preaching the Dharma; its essence is wisdom arisen from hearing (śrutamayī-prajñā), because it is produced with teaching as its objective support. 'Born from the Buddha's Dharma' means being produced by proper mental attention (yoniśomanaskāra) and the practice in conformity with the Dharma (dharmānudharmapratipatti); its essence is subsumed under the two wisdoms of reflection (cintāmayī) and cultivation (bhāvanāmayī), being produced accordingly with principle or teaching as its objective support. 'Transformed by the Dharma of the Buddha' means being established from the path of the Dharmakāya, possessing a similar nature. The 'path of the Dharmakāya' refers to the two causes of merit and wisdom of the bodhisattvas; I am also like this, because of being established from within those two causes. The Dharmakāya has two kinds, because the meanings in the Hīnayāna and Mahāyāna differ. 'Obtaining an equal share of the Dharma' means enjoying the treasures of the uncontaminated Dharma, possessing a similar nature. 'Dharma' refers to the treasure of the Dharma, or the seven noble wealths, namely faith, morality, learning, renunciation, wisdom, shame, and conscience, which are similar. 'Share' refers to remaining portion or category; the buddhas and bodhisattvas are able to utilize the Dharma-wealth, and I am now also like this, being similar to them, and also obtaining and enjoying the remaining portion of the treasure of uncontaminated Dharma. Accordingly, while in the stage of the two vehicles, compared with ordinary worldlings, one has already advanced one tier and is truly a child of the Buddha. Now becoming a bodhisattva, compared with the stage of the two vehicles, one has advanced another tier; being a true child of the Buddha and so forth can be explained in accordance with reason. That [treatise] also explains: 'Such phrases demonstrate the perfection of higher rebirth (abhyudaya) and the perfection of birth in conformity with the father's nature. Among the latter five phrases, the first three demonstrate the perfection of higher rebirth, and the latter two demonstrate the perfection of birth in conformity with the father's nature. "Higher rebirth" is a superior birth of own-nature; "birth in conformity with the father's nature" means inheriting the father's bodily lineage and utilizing the father's family wealth, both being similar. Within higher rebirth, the first phrase eliminates the fault of the vessel: being born from the belly of the Buddha's correct wisdom eliminates birth in the world based on the foul vessel of the womb. The second phrase eliminates birth from the impurity of semen and blood: being born from the mouth of the Buddha, it does not take semen and blood as its own-nature. The third phrase eliminates sensual craving that is not birth from the correct Dharma: ordinary beings exist nourished by sensual craving, not born from the correct Dharma; now one is born from the correct Dharma, not produced by sensual craving that is not the correct Dharma. The fourth phrase demonstrates the nature resembling one's own-nature: being established from the path of the Dharmakāya, inheriting the Dharmakāya, one's own-nature is exceptionally superior, just as inheriting the Brahmin caste establishes high nobility. The fifth phrase demonstrates the nature of resembling enjoyment: enjoying the uncontaminated Dharma-wealth of the Buddha, just as in the world one enjoys the property and goods of one's parents.' Here there are four [phrases], lacking the second phrase, and combining 'transformed' and 'born' collectively into one phrase. Formerly abiding in the provisional, one was not a true child of the Buddha; now seeking the real stage, one is only then born from the belly—this is the general idea of this sūtra text. Hence the Mahāyānasaṃgraha says: 'Unlike the two vehicles, the foolish children of a maidservant.' Furthermore, another view says that the above four sections are separately matched to apprehending the four previous meanings of opening, revealing, awakening, and entering in sequence; however, upon detailed examination of the nature of the phenomena, this reasoning is not necessarily so.