觀音玄義記 4.3

4.3

二、「問當」下，明具九界十法，二：初、約佛法難具問。界有法分，云何互具？佛法離染頓出凡聖，云何地獄具茲十法？二、「答大」下，明凡心即佛，答二：初、正明地獄具佛十法，十：初、佛性。仙豫大王欲化外道，十二年中供養五百婆羅門眾，後令歸信大乘方等，其不歸信乃謗言無，仙豫聞謗乃殺五百。五百墮獄，即生三念：一念此是何處？乃知地獄。二念從何處來？乃知人道。三念何因墮獄？知謗方等。因茲悔過，便生佛國，終獲佛身。此乃仙豫知地獄人有佛性故，殺之令墮，三念中發。婆藪過去殺生祭天，因墮地獄，於獄教化九十億人，從地獄出至方等會。佛言：「婆者，好也。藪者，高也。好高之人豈墮地獄？」又言：「婆者，剛也。藪者，柔也。剛柔之人豈墮地獄？」斯是大權示現惡相，顯於地獄有佛性矣。二、佛相。三、佛體。上品惡心即中道故。四、佛力。性具大用，即八自在。五、佛作。此云「從無住本立一切法」者，欲明順修是佛界作也。九界因果皆違本立，唯佛因果順本而作。以本覺性元離住著，即無住本。若不順本無住而作，則非佛界因緣果報。此是妙修。此修起時，豁然能絕七種方便智行之作，故喻師子筋絃彈絕百獸筋絃、師子之乳點化百獸之乳。須知地獄之心本具佛界修性之性，如《大本》中以相性體為佛性三，力作以去是佛界修。此之修性凡心皆具，得此作意則了諸修皆順性起。六、因者，即是順修所顯之理，故曰正因。七、緣者，即是順修能資智行，故曰緣了。而言「性德」者，以地獄心本具故也。八、果，九、報，即前緣了所剋二果，地獄之心無不具也。十、佛本末究竟等。約修性相在釋，與前地獄不異。二、「大經」下，以佛界況餘界十法。「雪山」者，極惡心地也。「妙藥毒草」者，初後二界也。佛法超勝，地獄尚具，豈不能具餘八界邪？二、「地獄」下，餘九皆即十界。地獄具九已如上說；九界各各具餘九界，可以意得。

Second, from "Question: In the present..." downward, clarifying the possession of the ten dharmas of the nine realms, which has two parts: First, questioning based on the difficulty of possessing the Buddha-dharma. The realms have definite divisions; how could they mutually possess one another? The Buddha-dharma is free from defilement and abruptly transcends the ordinary and the noble; how could hell possess these ten dharmas? Second, from "Answer: The Great..." downward, clarifying that the ordinary mind is identical to the Buddha, the answer having two parts: First, directly clarifying that hell possesses the ten dharmas of a Buddha, which are ten: First, the Buddha-nature. King Xianyu wished to convert non-Buddhists, and for twelve years made offerings to an assembly of five hundred brahmins. Later he urged them to take refuge in and believe the Mahāyāna Vaipulya; those who did not believe slandered it, saying it did not exist. Hearing the slander, Xianyu killed the five hundred. When the five hundred fell into hell, they immediately gave rise to three thoughts: The first thought was, "What place is this?" and they knew it was hell. The second thought was, "Where did we come from?" and they knew it was the human path. The third thought was, "For what cause did we fall into hell?" and they knew it was slandering the Vaipulya. Due to this they repented their fault, were immediately reborn in a Buddha-land, and ultimately attained the Buddha-body. This was because Xianyu knew that people in hell possess Buddha-nature; therefore, killing them to make them fall, it was aroused within these three thoughts. In the past, Vasu killed living beings to sacrifice to heaven, and because of this fell into hell; in hell he converted ninety billion people, and emerged from hell to arrive at the Vaipulya assembly. The Buddha said: "'Va' means good. 'Su' means high. How could a person of good and high fall into hell?" He also said: "'Va' means firm. 'Su' means gentle. How could a person of firm and gentle fall into hell?" This was a great expedient manifesting an evil appearance, demonstrating that in hell there is Buddha-nature. Second, the Buddha-appearance. Third, the Buddha-substance: because the supreme evil mind is identical to the Middle Way. Fourth, the Buddha-power: the great functioning inherently included in the nature, namely the eight sovereign masteries. Fifth, the Buddha-function: here, saying "from the root of non-abiding all dharmas are established" is meant to clarify that compliant cultivation is the function of the Buddha realm. The causes and effects of the nine realms are all established in contradiction to the root; only the Buddha's cause and effect act in compliance with the root. Because the nature of original enlightenment is fundamentally free from attachment and abiding, it is the root of non-abiding. If one does not act in compliance with the root of non-abiding, it is not the cause, condition, effect, or retribution of the Buddha realm. This is marvelous cultivation. When this cultivation arises, it completely cuts off the activities of the wisdom and practice of the seven expedient stages; hence the metaphors of the lion's sinew-string breaking the sinew-strings of the hundred beasts when plucked, and a drop of lion's milk curdling the milk of the hundred beasts. One must know that the mind of hell inherently possesses the nature of cultivation and nature of the Buddha realm; as in the Great Text, appearance, nature, and substance are taken as the three of Buddha-nature, while from power and function onward are the cultivation of the Buddha realm. These aspects of cultivation and nature are all possessed by the ordinary mind; once this intention of function is attained, one understands that all cultivations arise in compliance with the nature. Sixth, cause: this is the principle revealed by compliant cultivation, hence called the direct cause. Seventh, condition: this is the wisdom and practice that can aid compliant cultivation, hence called conditional and revealing [causes]. And speaking of "inherent virtue" is because it is inherently possessed by the mind of hell. Eighth, effect, and ninth, retribution: these are the two effects attained by the previous conditional and revealing [causes], which the mind of hell possesses without exception. Tenth, the Buddha's beginning-and-end-ultimate-equality: explained in terms of the mutual presence of cultivation and nature, no different from the hell described earlier. Second, from "The Great Sūtra..." downward, using the Buddha realm to illustrate the ten dharmas of the remaining realms. The "Snowy Mountains" refers to the mind-ground of extreme evil. The "wondrous herbs and poisonous plants" refer to the first and last two realms. The Buddha-dharma is transcendent and supreme, yet hell still possesses it; how could it fail to possess the remaining eight realms? Second, from "Hell..." downward, the remaining nine are each identical to the ten realms. Hell possessing the nine has already been explained above; that the nine realms each possess the remaining nine realms can be understood through this meaning.