妙法蓮華經玄贊 6.259

6.259

贊曰：下廣不悕。初談往事，後釋所由。此初也。初中復二：初但脩自行。佛說般若等時，唯念空、無相、無作等，是後不樂大乘，於菩薩法等是。世尊往昔為諸菩薩說般若時久，我不欣悟，身有勞倦，遂作三觀。其空攝二行，謂空、無我，觀眾生為空。無相攝四，滅諦四行。觀涅槃為無相。無作即是無願，攝所餘十行，苦諦下二、集道各四，觀諸有為一切無願。此通有漏無漏，三慧所攝，不言三昧故。餘義皆如《瑜伽》第十二略纂釋。此依聲聞三種觀說，不說菩薩觀也。於菩薩法，謂三十七菩提分法，略為七位：一四念住，身、受、心、法，以慧為體，謂由念力慧於境住。二四正斷，謂律儀斷、斷斷、防護斷、脩習斷，以精進為體，精進起用能脩斷故。三四神足，謂欲、勤、心、觀，以定為體，為此四種而脩定故。四五根，謂信、勤、念、定、慧，如名以五為體，出生善故。五五力，體即五根，難屈伏故，離根別立。六七覺支，謂擇法、精進、喜、念、定、捨、輕安，三是別境：擇法、念、定；三是善數：勤、捨、輕安；一是遍行，謂喜。七八聖道支，謂正見、正思惟、正語、正業、正命、正念、正定、正精進。其正思惟以慧為性，能發語言通佛有故。正語、正業以無瞋癡所發身語為體；無貪所發名為正命，離五邪命故，俱以無表色思為體。餘如自名。三十七種合體有九，一慧、二精進、三定、四信、五念、六喜、七捨、八輕安、九無表色。遍行有一，謂喜。別境有三，謂念、定、慧。善有四，謂信、勤、捨、輕安。色法有一，謂無表。如《無垢稱疏》，菩薩所脩與聲聞異，故菩提分名菩薩法。第二遊戲神通者，《華嚴經》說：「菩薩有十法名遊戲神通：一現捨天壽，二現受生，三現為童子種種戲咲，四現作出家，五現作苦行，六現向菩提樹，七現降魔，八現樂寂靜成無上道，九現轉法輪，十現入涅槃。」與論所說八相有異。第三淨佛國土者，《無垢稱經》第一有十八種因，合為八類，謂發起無上菩提心、純意樂、善加行、增上意樂，此四各如自名。六度為六，合名止息。四無量、四攝事、巧方便、菩提分，此四合名發起。凡所脩善皆脩迴向，此如自名。說息無暇、自守戒行、十善業道，此三名寂靜。彼經〈香臺品〉說八：一思於有情作諸善事不希善報。二思代彼受苦，我之善根悉迴施與。三思於有情其心平等心無罣礙。四思於有情摧伏憍慢敬愛如佛。五信解增上，於未聞經無疑無謗。六於他利養無嫉妬心，於己利養不生憍慢。七調伏自心，常省已過不譏他犯。八恒無放逸，常勤脩善。此是八法無毀無傷，從此命終生餘淨土。廣如淨土章中所說。第四成就眾生者，外化利物諸利他行。此中即是七地四菩薩行，謂菩提分行，此名菩薩法。諸神通行、波羅蜜行，此名淨佛國土、成就有情行。於此四種大乘之中，不生一念好樂之意，無堪趣故。

The Commentary says: The extensive explanation of having no longing follows below. First it relates past events, and then explains the reasons. This is the first. The first part also has two aspects: first, cultivating only their own practice—namely, when the Buddha taught the Prajñā and other teachings, they only contemplated emptiness, signlessness, and wishlessness, and so forth; second, taking no joy in the Great Vehicle—namely, regarding the bodhisattva teachings and so forth. In times past, when the Bhagavat taught the Prajñā for a long time to the bodhisattvas, I took no joy in awakening to it; my body grew weary, and I thereupon engaged in the three contemplations. Emptiness subsumes two practices: emptiness and selflessness, contemplating sentient beings as empty. Signlessness subsumes four: the four practices of the truth of cessation, contemplating nirvāṇa as signless. Wishlessness is identical to non-aspiration, subsuming the remaining ten practices: the lower two under the truth of suffering, and four each under origin and path, contemplating all conditioned things as entirely without wish. This pertains both to the contaminated and uncontaminated and is subsumed under the three wisdoms, which is why it is not called samādhi. The remaining meanings are briefly compiled and explained as in the twelfth fascicle of the Yogācāra[-bhūmi]. This is explained according to the three kinds of contemplation of śrāvakas, not the contemplations of bodhisattvas. Regarding the bodhisattva teachings, this refers to the thirty-seven factors of awakening, briefly categorized into seven stages: 1. The four foundations of mindfulness—body, feeling, mind, and dharmas—have wisdom as their essence; that is, by the power of mindfulness, wisdom abides on its object. 2. The four right abandonments—abandonment of restraint, abandonment by abandoning, abandonment by protection, and abandonment by cultivation—have vigor as their essence, because vigor arises and functions to cultivate and abandon. 3. The four bases of supernormal power—desire, effort, mind, and contemplation—have concentration as their essence, because one cultivates concentration for the sake of these four kinds. 4. The five faculties—faith, vigor, mindfulness, concentration, and wisdom—as their names imply, take these five as their essence, because they give birth to the good. 5. The five powers—their essence is identical to the five faculties; because they are hard to subdue, they are established separately from the faculties. 6. The seven limbs of awakening—investigation of dharmas, vigor, joy, mindfulness, concentration, equanimity, and pliancy: three are particular mental factors: investigation of dharmas, mindfulness, and concentration; three are wholesome factors: vigor, equanimity, and pliancy; one is omnipresent, namely joy. 7. The eight limbs of the noble path—right view, right intention, right speech, right action, right livelihood, right mindfulness, right concentration, and right effort. Right intention has wisdom as its nature, because it can produce speech and is shared with buddhas. Right speech and right action take bodily and verbal actions produced by non-anger and non-delusion as their essence. That produced by non-attachment is called right livelihood, because it is free from the five types of wrong livelihood; together, they take volition of unmanifest form as their essence. The rest are as named. The thirty-seven factors collectively have nine essences: 1. wisdom, 2. vigor, 3. concentration, 4. faith, 5. mindfulness, 6. joy, 7. equanimity, 8. pliancy, and 9. unmanifest form. There is one omnipresent factor: joy. There are three particular factors: mindfulness, concentration, and wisdom. There are four wholesome factors: faith, vigor, equanimity, and pliancy. There is one form dharma: the unmanifest. As in the Commentary on the Vimalakīrtinirdeśa, what bodhisattvas cultivate is different from śrāvakas; hence the factors of awakening are called bodhisattva teachings. Second, regarding sporting with supernormal faculties: the Avataṃsaka-sūtra states: "Bodhisattvas have ten dharmas called sporting with supernormal faculties: 1. manifesting the abandonment of heavenly lifespan; 2. manifesting taking rebirth; 3. manifesting as a youth engaged in various play and laughter; 4. manifesting leaving home; 5. manifesting performing ascetic practices; 6. manifesting proceeding to the Bodhi tree; 7. manifesting defeating Māra; 8. manifesting delighting in tranquility and realizing the unsurpassed path; 9. manifesting turning the wheel of the Dharma; 10. manifesting entering nirvāṇa." These differ from the eight aspects spoken of in the treatises. Third, regarding purifying buddha-lands: the first chapter of the Vimalakīrtinirdeśa-sūtra lists eighteen kinds of causes, combined into eight classes: arousing the mind of unsurpassed awakening, pure intention, good preparation, and superior intention—these four are each as named. The six pāramitās make six, collectively called cessation. The four immeasurables, four means of embrace, skillful expedient means, and factors of awakening—these four are collectively called arousing. Whatever good is cultivated is always cultivated with dedication—this is as named. Explaining the cessation of inopportune conditions, observing the precepts personally, and the ten wholesome paths of action—these three are called tranquility. The "Chapter on the Terrace of Incense" of that sūtra speaks of eight: 1. resolve to perform good deeds for sentient beings without seeking good reward; 2. resolve to suffer on their behalf, dedicating and bestowing all one's own roots of goodness; 3. resolve to have an impartial mind toward sentient beings, with a mind free of obstruction; 4. resolve to crush arrogance toward sentient beings, respecting and loving them like the Buddha; 5. superior faith and understanding, free of doubt and slander regarding sūtras not yet heard; 6. lack of envy toward the gains of others, and not giving rise to arrogance toward one's own gains; 7. subduing one's own mind, constantly examining one's own faults without mocking the infractions of others; 8. being constantly heedful, always diligently cultivating the good. These are the eight dharmas that are free of flaw and injury; departing this life from here, one is reborn in other pure lands. This is explained extensively as in the Chapter on the Pure Land. Fourth, regarding maturing sentient beings: external practices of transforming and benefiting creatures and all other-benefiting practices. Here, these are the four bodhisattva practices of the seventh stage: the practice of the factors of awakening, which is called the bodhisattva teachings; the practice of supernormal faculties and the practice of the pāramitās, which are called the practices of purifying buddha-lands and maturing sentient beings. In these four kinds of Great Vehicle practices, they did not give rise to a single thought of fond delight, because they lacked the capacity to pursue them.