勝鬘寶窟 2.54

2.54

「世尊此四住地力」下，此第三辨四住與無明優劣。為彰二乘有斷不斷，所以須辨也。又雖舉五住，意在無明。就中前彰四住之力不及無明；後說無明勝過此四住力者，總以標舉四住能生現起，故名為力。「一切上煩惱依種」者，顯其力相。此舉所生，顯前能生是力義。四住所起煩惱，麁強名上，故云一切上煩惱。四住與上煩惱作依作種，已起煩惱依之得立，故名依也；未起煩惱，四住能生，因之為種。以作依作種，故稱為力。「比無明住地」下，對勝顯劣也。「世尊如是無明住地」下，此第二辨無明勝四住。「如是無明住地」者，總以標舉也。「於有愛」下，對劣顯勝，初法、次喻、後合。「於有愛數四住地」者，牒舉前劣。有愛是其第四住地，前三皆是有愛品數，舉後括前，名有愛數四住地也。「無明住地其力最大」者，辨勝過劣也。問：云何名算數譬喻？答：算數者，依振旦法，從一乃至載，數之極也。依外國，且從一數起，十萬為一羅刃，十羅刃為一阿知羅刃，十阿知羅刃為一居致，十居致為一摩陀，十摩陀為一阿由陀，如是乃百二十轉至阿僧祇，名為算數。過算數道，名算數不能及。恒沙微塵，是譬喻辭。「譬如惡魔」下，第二譬說。惡魔，喻無明地。魔名殺者，波旬此云極惡。《智度論》說惡有三種：一名惡，所謂有惡而加報也；二名大惡，無事橫加；三惡中之惡，所謂於有恩處反加毀損。今波旬者，前世於三寶中殖因，得此天報；不念報恩，返欲加損，故名極惡。然佛出世，都有一百二十部邪正，更相影嚮，得弘道利人。經言「住不思議解脫菩薩，多作魔王。」即百二十部中之一部也。既言多有，必有非菩薩者。林公云：「外國法，佛在世及滅後，共魔語，皆悉咲之。為彼卑面，此云惡者，且惡物。」此天有六種勝：一色勝。色中有二：一資貌等色，彼云槃泥；二青等色，彼留烏，此云𮑡。此方色字，翻彼二色。三力勝、四眷屬勝、五眾具勝、六自在勝。應有壽命勝，人中千六百年是彼天一日一夜，彼三十日以為一月，於人中四萬八千年。彼十二月以為一歲，於人中五十七萬六千年。彼天壽命萬六千年，於人中則有九百二十一居致。居致此方云千萬，漢經常以億字翻之，故千萬為一億。王民皆爾，多減少出。問：《涅槃》云「兜率中有三事勝，謂壽命勝等。」今兜率天不及他化，云何言壽命？答：此取命能值佛故言勝，不云命長勝。且可上天壽命不定，而兜率壽命定也。此魔居在第六天上，隣近他化，且領於他化，而勝他化。色力壽命者，正報勝也。眷屬眾具者，依報勝也。喻前文中於有愛等其力大也。合中云「如是無明力」者，合前惡魔。「於有愛」下，合於他化自在勝也。「恒沙等」下，顯其力也。「於恒沙等數上煩惱依」者，此辨無明能生恒沙力也。無明所起眾多，喻同恒沙。所起增強，故名為上。且覆於諸佛上法，故名為上也。恒沙等惑依無明得立，故稱為依。「且令四種煩惱久住」者，前明四住煩惱，但能與四住所起為依為種，其義則劣；無明住地，能生恒沙，故能持四住，故名為勝。總論以四義為勝：一為眾惑所依、二令見思久住、三二乘不能除、四唯佛能斷。

From "World-Honored One, the power of these four stages" onward is the third part, which distinguishes the superiority and inferiority between the four stages and ignorance. In order to show what the two vehicles do and do not sever, it must be distinguished. Furthermore, although the five stages are raised, the intention rests on ignorance. Within this, it first reveals that the power of the four stages does not equal that of ignorance; subsequently it states that ignorance surpasses the power of these four stages. "The power of these four stages" generally marks that the four stages can generate active manifestations, and so it is called "power." "The basis and seed of all superior afflictions" reveals the characteristic of their power. This raises what is produced to reveal that the aforementioned producer is the meaning of "power." The afflictions arisen from the four stages are coarse and powerful, so they are named "superior"; hence it is said, "all superior afflictions." The four stages serve as the basis and seed for the superior afflictions: afflictions that have already arisen depend on them to be established, and are thus called "basis"; afflictions that have not yet arisen can be generated by the four stages, having them as cause and seed. Because they serve as basis and seed, they are called "power." From "compared to the stage of ignorance" onward, it displays the inferior in contrast to the superior. From "World-Honored One, so it is that the stage of ignorance" onward is the second part, distinguishing ignorance's superiority over the four stages. "So it is that the stage of ignorance" is a general marking. From "in relation to existence-attachment" onward, it displays the superior in contrast to the inferior: first the doctrinal principle, next the metaphor, and finally the application. "In relation to the four stages belonging to existence-attachment" takes up the aforementioned inferior. Existence-attachment is the fourth stage; the preceding three are all categories belonging to existence-attachment. By citing the last it encompasses the former, so it is named "the four stages belonging to existence-attachment." "The power of the stage of ignorance is the greatest" distinguishes the superior surpassing the inferior. Question: What is meant by calculation and metaphor? Answer: "Calculation" in the method of China goes from one up to *zai*, which is the limit of numbering. In foreign lands, counting begins from one: ten ten-thousands make one *lākṣa*, ten *lākṣa* make one *atilākṣa*, ten *atilākṣa* make one *koṭi*, ten *koṭi* make one *madhya*, ten *madhya* make one *ayuta*, and in this way through one hundred and twenty transitions up to an *asaṃkhyeya*; these are called "calculation." That which surpasses the path of calculation is called "beyond the reach of calculation." "Sands of the Ganges and minute dust motes" are words of metaphor. From "Just like the evil Māra" onward is the second part, the metaphorical explanation. "Evil Māra" exemplifies the stage of ignorance. Māra is called "the killer"; Pāpīyas is rendered here as "extremely evil." The *Mahāprajñāpāramitopadeśa* states that there are three kinds of evil: first is called evil, namely repaying evil with evil; second is called great evil, which is gratuitous infliction of harm; third is evil among evils, namely turning against and harming a source of kindness. Now Pāpīyas planted causes with the Three Jewels in previous lives to obtain this heavenly retribution, yet does not think of repaying kindness, and on the contrary seeks to inflict harm; hence he is called "extremely evil." However, when a Buddha appears in the world, there are altogether one hundred and twenty groups of heterodox and orthodox who mutually complement each other to propagate the Way and benefit people. The sūtra says: "Bodhisattvas dwelling in the inconceivable liberation mostly become Māra kings." This is one group among the one hundred and twenty groups. Since it says "mostly," there must also be those who are not bodhisattvas. Master Lin said: "According to foreign customs, when the Buddha was in the world and after his parinirvāṇa, those who spoke with Māra all laughed at him. Considering him of humble face, rendered here as 'evil,' he is merely an evil creature." This deva has six kinds of superiority: first, superiority of form. In form there are two kinds: first, form of appearance and complexion, which they call *varṇa*; second, form of blue and other colors, which they call *rūpa*, rendered here as color. The character *se* (form/color) in this region translates both of their terms. Third, superiority of power; fourth, superiority of retinue; fifth, superiority of requisites; sixth, superiority of sovereignty. There should also be superiority of lifespan: one thousand six hundred years among humans is one day and one night in that heaven; thirty of their days make one month, which is forty-eight thousand years among humans. Twelve of their months make one year, which is five hundred and seventy-six thousand years among humans. The lifespan of that heaven is sixteen thousand years, which among humans is nine hundred and twenty-one *koṭi*. *Koṭi* is rendered in this region as ten million; Han sūtras often translate it with the character *yi*, so ten million is one *yi*. This applies to both the king and his subjects, with few living more or less. Question: The *Nirvāṇa-sūtra* states, "In Tuṣita there are three superior things, namely superiority of lifespan, etc." Now Tuṣita Heaven does not equal Paranirmitavaśavartin; why speak of its lifespan as superior? Answer: This takes lifespan being able to encounter a Buddha as superior; it does not say superior in length of life. Moreover, the lifespan of the heavens above is indeterminate, while the lifespan in Tuṣita is determinate. This Māra dwells above the sixth heaven, adjacent to Paranirmitavaśavartin and also ruling over Paranirmitavaśavartin, yet excelling Paranirmitavaśavartin. Form, power, and lifespan are the superiorities of the direct retribution; retinue and requisites are the superiorities of the dependent retribution. This illustrates the earlier passage where its power is great in relation to existence-attachment and the rest. In the application, stating "such is the power of ignorance" applies the aforementioned evil Māra. From "in relation to existence-attachment" onward applies his excelling Paranirmitavaśavartin in sovereignty. From "equal to the sands of the Ganges" onward reveals its power. "A basis for superior afflictions numbering equal to the sands of the Ganges" explains the power of ignorance to produce [afflictions like] the sands of the Ganges. Those arisen from ignorance are numerous, compared metaphorically to the sands of the Ganges. Those arisen are reinforced and strong, and so are named "superior." Furthermore, they veil the superior dharmas of all buddhas, and so are named "superior." Delusions equal to the sands of the Ganges are established in dependence on ignorance, and so it is called "basis." "And causing the four kinds of afflictions to abide long": earlier it was explained that the afflictions of the four stages can only serve as basis and seed for what arises from the four stages, so their meaning is inferior; the stage of ignorance can produce [afflictions like] the sands of the Ganges and can sustain the four stages, so it is named "superior." In general terms, it is superior in four meanings: first, being the basis for all delusions; second, causing views and thoughts to abide long; third, the two vehicles being unable to eliminate it; fourth, only a Buddha being able to sever it.