大方廣佛華嚴經隨疏演義鈔 49.11

49.11

疏「亦以權隱實」者，上直就佛智以明，今就《法華經》意，兼彰於教。以權隱覆實理，即昔開三，三即為髻，隱一乘旨。從「開權」下，即會三歸一。「文無」下，成上開義。後「若不明解」下，出因便明之義，所以反顯佛無祕藏，故《涅槃》說如來但有密語而無密藏。如秋月十五日欲令同見，豈有祕藏？眾生不了，謂之為密。上言如來有祕密藏者，約下位不測耳。有約法體，無約佛心，佛心無悋故。疏「故佛本行經說」等者，具足，經云「過去有五百長者子，各出珍寶象馬車乘衣服飲食，隨乞悉與。有一貧人見而問言：『汝等施福求何等事？』答：『願欲求佛道。』又問：『何謂佛道？』答中廣歎佛德。貧人聞已自念：『我今欲習學此，願度一切。』復念：『貧窮無財行施，當持己身而用惠施。』念已，索蜜遍塗其身，臥於冢間：『我今以此身施與一切，若有須血肉頭目髓腦悉以與之。持是功德用求佛道，廣度一切。』作是願已，應時三千大千世界而大震動，諸天惶懅。帝釋天眼見於菩薩臥於冢間以身布施，下來欲試，化作眾狗鳥獸欲食。菩薩見有欲來噉身，心便歡喜無有退轉傾動之意。天帝復形，讚問所求，『為求輪王帝釋梵王？』答云：『不爾。唯求佛道，廣度眾生。』帝釋諸天同讚善哉，語菩薩言：『汝此勇猛，過彼五百菩薩所施，百千萬億不可計倍，當先作佛。』時貧人者，今我身是。五百長者子者，今此彌勒五百菩薩是。我以精進勇猛之力故，超諸菩薩所作功德而先成佛。」（已下二十七經）疏「二十七施眼」等者，標章引例。經中云「及餘無量菩薩」者，《賢愚經》第六快目王施眼說。過去阿僧祇劫有王名為快目，其目徹過牆壁見四十里。王八萬四千國，性善好施。有邊國王名波羅陀拔彌，不賓王化，治正失度。快目王舉兵往伏彼王，有臣云：「快目王好施。」令一盲婆羅門從其乞眼，快目便許之七日後施。臣佐悲諫，太子請以眼代，快目王廣為說法，令剜一眼置於掌中，廣發大願，後置婆羅門眼中，彼即得視。復剜一眼，置彼匡中，亦即得視。大地震動諸天下讚，帝釋問王：「施眼何求？」答：「惟求佛道。」問：「有悔心不？」答言：「無悔。若不悔者，令我如故。」尋便平復。婆羅門迴報彼王，彼王聞已心裂而死。

Regarding the commentary's "It also uses the provisional to conceal the real": Above, it was clarified directly in terms of the Buddha's cognition; now, in terms of the meaning of the Lotus Sūtra, it additionally reveals the teaching. Using the provisional to cover the real principle refers to opening the three in the past; the three serve as the topknot, concealing the import of the One Vehicle. From "opening the provisional" downward, it unites the three and returns to the one. From "the text lacks" downward, it establishes the preceding meaning of opening. Later, from "if one does not clearly understand" downward, it brings out the meaning of explaining it by taking the occasion, thereby conversely revealing that the Buddha has no secret treasury. Hence the Nirvāṇa Sūtra states that the Tathāgata has only secret words and has no secret treasury. Just as on the fifteenth day of the autumn moon one wishes all to see it together, how could there be a secret treasury? Sentient beings do not comprehend it and consider it secret. The earlier statement that the Tathāgata has a secret treasury is spoken in terms of lower stages being unable to fathom it. It exists in terms of the nature of dharmas; it does not exist in terms of the Buddha's mind, for the Buddha's mind has no stinginess. Regarding the commentary's "Therefore the Buddha's Benxing jing states," and so forth: Fully stated, the sūtra says: "In the past, there were five hundred sons of elders, each of whom gave out precious jewels, elephants, horses, vehicles, clothing, food, and drink, granting whatever was begged. A poor man saw this and asked: 'For what purpose do you seek the merit of giving?' They replied: 'We wish to seek the Buddha path.' He asked again: 'What is called the Buddha path?' In their answer, they extensively praised the Buddha's virtues. Having heard this, the poor man thought to himself: 'I now wish to practice and study this, aspiring to deliver all.' He thought again: 'Being poor and without wealth to practice giving, I should take my own body and give it in charity.' Having thought thus, he sought honey and smeared his body all over, lying down in a charnel ground, [saying]: 'I now give this body to all; if anyone needs blood, flesh, head, eyes, marrow, or brain, I will give it all to them. Holding this merit, I seek the Buddha path to deliver all extensively.' Having made this vow, at that moment the great trichiliocosm trembled greatly, and the devas were terrified. Śakra, lord of the devas, with his divine eye saw the bodhisattva lying in the charnel ground giving his body in charity; he came down wishing to test him, transforming into dogs, birds, and beasts wishing to eat him. Seeing them coming to eat his body, the bodhisattva's mind was joyous, without any thought of regression or wavering. Śakra resumed his form, praised him, and asked what he sought: 'Do you seek to be a wheel-turning king, Śakra, or Brahmā king?' He replied: 'Not so. I only seek the Buddha path to deliver sentient beings extensively.' Śakra and the devas praised him together, saying 'Excellent!' and said to the bodhisattva: 'Your vigor exceeds the giving of those five hundred bodhisattvas by a hundred, thousand, ten thousand, kotis of unreckonable times; you shall become a Buddha first.' The poor man at that time was my present person. The five hundred sons of elders were the five hundred bodhisattvas of Maitreya now. Through the power of energetic vigor, I surpassed the merit done by those bodhisattvas and achieved buddhahood first." (The following is from the twenty-seventh fascicle.) Regarding the commentary's "the twenty-seventh, giving the eyes," and so forth: It marks the chapter and adduces an example. In the sūtra it says "and immeasurable other bodhisattvas"; this refers to the gift of eyes by King Kuaimu in the sixth fascicle of the Xianyu jing. In the past, in an asaṃkhyeya kalpa, there was a king named Kuaimu (Pleasant Eyes), whose eyes could penetrate walls and see forty li. He ruled over eighty-four thousand kingdoms; by nature he was good and fond of giving. There was a king of a border country named Boluotuobami who did not submit to the royal governance and ruled with lawlessness. King Kuaimu raised an army to go and subdue that king. A minister said: 'King Kuaimu is fond of giving.' He ordered a blind brāhmaṇa to beg for his eyes from him. Kuaimu then promised to give them after seven days. His ministers and aids grieved and admonished him; the crown prince requested to substitute his own eyes; King Kuaimu extensively explained the Dharma for them, ordered one eye to be gouged out and placed in his palm, made broad vows, and then placed it into the brāhmaṇa's eye socket, and the brāhmaṇa immediately gained sight. He then gouged out the other eye and placed it into his socket, and he also gained sight. The great earth trembled and the devas descended to praise him. Śakra asked the king: 'What do you seek by giving your eyes?' He answered: 'I only seek the Buddha path.' He asked: 'Do you have any mind of regret?' He replied: 'I have no regret. If I have no regret, let me be restored as before.' Instantly he was restored. The brāhmaṇa returned and reported to that king; having heard it, that king's heart split open and he died.