說無垢稱經疏 1.43

1.43

贊曰：上二句修行廣大諸佛攝受功德。下二句輕身重道含持妙法功德。八地以上，於諸行中能修諸行，於無相海任運進修。十方諸佛舒手摩頂，以神通威、用福慧德，於一切時增加其力，任持不捨。故名修行廣大佛攝受德。舊云「建立」，便無是義。法城有二：一法即是城，此諸菩薩如守城者，常外捍御，不令損壞諸佛法教。而修行者，名城中人。城者，防援外御之義。防援城內諸修行者，外御四魔不令侵橫，故法名城。或復正法如城中人，菩薩如城。菩薩善為護法之城。此諸菩薩捨身命財，護持正法、能攝正法。即《勝鬘經》攝受正法。正法有四：教、理、行、果。於此四中，並能攝受領納屬己，或復攝持曾不暫捨。隨其所應，於四法中並能攝之，於法能學能說、於理能觀能達、於行能修能習、於果能知能證。或斷一切惡、修一切善、度一切生，名攝正法，凡所修善皆攝正法、凡所棄惡皆攝正法、凡所利生皆攝正法。故《勝鬘》云「攝受正法者，即是無量得一切佛法，攝八萬四千法門，捨身命財攝正法故。」此中善字，不但善護法城，通下亦能善攝正法。或善別說，不須通下，以護法城復能攝之故。是輕身重道、含持妙法功德。

Commentary: The upper two phrases are the virtue of vast practice and being embraced by all buddhas. The lower two phrases are the virtue of treating the body lightly while prizing the Way, holding and maintaining the wondrous Dharma. On the eighth ground and above, within all practices they are able to cultivate all practices, effortlessly progressing in cultivation within the ocean of signlessness. The buddhas of the ten directions extend their hands to rub their crowns, and with the power of their spiritual penetrations and the virtue of merit and wisdom, they increase their strength at all times, sustaining and never abandoning them. Therefore, it is called the virtue of vast practice and being embraced by the buddhas. The older version saying 'establishing' lacked this meaning. There are two kinds of 'citadel of the Dharma': First, the Dharma is itself the citadel; these bodhisattvas are like city guards, constantly defending from the outside so that the teachings of the buddhas are not damaged. And those who practice are called the people within the citadel. 'Citadel' has the meaning of defending, protecting, and repelling from the outside. Protecting the practitioners inside the citadel and repelling the four māras on the outside from invading rampantly, the Dharma is thus called a citadel. Alternatively, the correct Dharma is like the people within the citadel, and the bodhisattvas are like the citadel. The bodhisattvas skillfully act as the citadel that protects the Dharma. These bodhisattvas relinquish their bodies, lives, and wealth to protect and uphold the correct Dharma and are able to maintain the correct Dharma. This is precisely the 'embracing the correct Dharma' in the *Śrīmālādevī-sūtra*. The correct Dharma has four: teaching, principle, practice, and fruition. Among these four, they are able to embrace and receive them, making them belong to themselves, or they maintain them without ever letting go for a moment. As appropriate, they are able to embrace all four dharmas: regarding the Dharma, they can learn it and speak it; regarding principle, they can contemplate it and penetrate it; regarding practice, they can cultivate it and practice it; regarding fruition, they can know it and realize it. Alternatively, severing all evil, cultivating all good, and delivering all living beings is called maintaining the correct Dharma: whatever good is cultivated maintains the correct Dharma, whatever evil is abandoned maintains the correct Dharma, and whatever beings are benefited maintains the correct Dharma. Thus the *Śrīmālādevī-sūtra* says: 'One who embraces the correct Dharma is immeasurable, attaining all buddha-dharmas, embracing the eighty-four thousand gates of the Dharma, because of relinquishing body, life, and wealth to embrace the correct Dharma.' Here, the word 'skillfully' not only applies to skillfully protecting the citadel of the Dharma, but also extends to being able to skillfully maintain the correct Dharma below. Or, 'skillfully' may be explained separately without needing to extend below, because protecting the citadel of the Dharma they are also able to maintain it. This is the virtue of treating the body lightly while prizing the Way, holding and maintaining the wondrous Dharma.