佛頂尊勝陀羅尼經教跡義記 1.32

1.32

第三正解其信，言如是者，真俗齊通，理事雙舉，師資并稱，凡聖同歸，十地纔可闕望，三乘莫知其本。又《注法華》云：「如是者，感應之瑞。所以《大寶經》云：『如來凡常說法，先現三種大吉祥瑞：一為梵音，二為妙香，三為光明。現此三種變成寶臺，遍至十方，普動世界。眾生見者身毛皆竪，發勝心品，能令眾生煩惱崩落，如毘濕藥置毒藥中，令彼毒藥變成甘露，如是吉祥妙藥置八萬四千塵勞中變成真如甘露。』」所以如是吉祥瑞，略有十喻說如是：一者積薪諭，二者師子筋諭，三者轉輪王諭，四者寶精諭，五者檀香諭，六者賓伽羅諭，七者耆婆鼓諭，八者師子乳諭，九者功德瓶諭，十者水精珠諭。第一、積薪燒盡。二、師子筋作琴弦。三、以輪降伏。四、寶精諭光明。五、檀香諭者，攝伊蘭林方四十里。六者賓伽羅諭者，《優婆塞戒經》曰：「迦陵國中有七寶藏，名曰賓伽羅，具足七寶，眾生取之無盡。」信亦如是，能生一切諸佛法寶也。七者耆婆鼓諭者，如《明了論》云：「耆婆鼓，但有一切眾生入軍陣中遇諸毒箭，以枚擊鼓，所有毒箭一時皆出，無諸苦痛。」信亦如是，信心一發，能令三毒之箭一時即出。八者師子乳諭者，《華嚴經》曰：「如師子乳，投諸乳中悉化為水。」信亦如是，能化一切煩惱，變為法水法湛菩提。九、功德瓶諭者，《智度論》云：「有婆羅門，於十二年中事功德天以求如意。十二年滿，功德天現，授與一瓶云：『汝所須者從此瓶索，即得如意。』」信亦如是，能生一切諸善功德。十、水精諭者，《唯識論》云：「有諸濁水，以置此珠威力，得水即清淨。」信亦如是，能令不信混濁悉得清淨也。又真諦三藏云：「如是者，離諸謗故，名為如是。」謗有五種：一、增益謗；二、損減謗；三、相違謗；四、愚癡謗；五、戲論謗。言此經因果決定實有，是增益謗；言此經因果實無，是損減謗；言此經因果亦有亦無，相違謗；言此經因果非有非無，愚癡謗；言此經因果非非有非非無，戲論謗。言離五謗，故名如是。又《佛地論》云：「如是者，依四義釋：第一譬諭釋；第二教誨釋；第三問答釋；第四許可釋。第一譬諭釋者，汝今福貴如毘沙門。第二教誨釋者，汝當如是讀誦、如是修行。第三問答釋者，如是我聞，如是宣說。第四許可釋者，我當為汝如是宣說。」梁武帝云：「如斯之言是佛所說，故言如是。」又靜泰法師云：「如即指法，是即定辭，如法所說一切皆是，故言如是。」又肇法師解云：「信即所言之理順，順即師資之道成，故在經初建言如是。」今解：如者如三世諸佛之言，是者即三世諸佛之所說，故言如是。又梁朝《攝論》：「信有三種：一、信實有；二、信有可得；三、信有無窮功德。譬如木中定有火性，鑽之火得，得有種種功用，佛性亦爾。」今者略為十釋：一、入聖位之初因，出凡籠之漸果。二、食法味之嘉首，荷法寶於兩肩。三、獲七財之原首，得王力之初心。四、三乘所依止，萬行因此而修。五、湛心水之清珠，朗意性之課濁。六、出淤泥之中。七、超生死之險路。八、沈苦海之舟船。九、採法寶之手足。十、遊曠野之甲伏。所以《唯識論》善十一中有其三段：一、有之所由；二、解六中信；三、斷疑生信止謗，以淨信為體，如水精珠能清濁水也。上來雖有三種不同，總明第一信成就竟。

Third, correctly explaining this faith: 'Thus' (ru shi) means that the ultimate and conventional are equally penetrated, principle and phenomena are both raised, teacher and pupil are jointly praised, and worldling and noble一同 converge; the ten stages can scarcely look toward it from afar, and the three vehicles do not know its root. Furthermore, the Commentary on the Lotus Sūtra says: '"Thus" is an auspicious sign of resonance.' Therefore, the Mahāratnakūṭa Sūtra says: 'Whenever the Tathāgata preaches the Dharma, he first manifests three kinds of greatly auspicious signs: first, Brahmā-voice; second, sublime fragrance; third, radiant light. Manifesting these three turns into a jewelled tower that extends universally to the ten directions and shakes the worlds everywhere. Sentient beings who see it have the hairs of their bodies stand on end, generate superior classes of mind, and it causes their defilements to collapse and fall away, just as when a viṣa-countering medicine is placed amidst poison, it makes that poison turn into amṛta; when such an auspicious sublime medicine is placed amidst the eighty-four thousand afflictions of dust and toil, they turn into the amṛta of tathatā.' Therefore, regarding such auspicious signs, there are summarily ten analogies that explain 'thus': first, the analogy of the accumulated firewood; second, the analogy of the lion's sinews; third, the analogy of the wheel-turning king; fourth, the analogy of the jewel's essence; fifth, the analogy of sandalwood; sixth, the analogy of Piṅgala; seventh, the analogy of Jīva's drum; eighth, the analogy of lion's milk; ninth, the analogy of the virtue vase; tenth, the analogy of the water-clarifying pearl. First, the accumulated firewood is burned completely away. Second, the lion's sinews are made into lute strings. Third, subjugating with the wheel. Fourth, the analogy of the jewel's essence refers to its brilliance. Fifth, the analogy of sandalwood refers to its enveloping an eraṇḍa forest forty li square. Sixth, the analogy of Piṅgala is as the Upāsakaśīla-sūtra says: 'In the country of Kaliṅga there is a seven-jewel treasury named Piṅgala, replete with the seven jewels, from which sentient beings take inexhaustibly.' Faith is also like this, capable of producing all the Dharma treasures of the Buddhas. Seventh, the analogy of Jīva's drum is as the *Vibhāṣā-prakaraṇa says: 'Regarding Jīva's drum, whenever any sentient beings entered the battle ranks and were struck by poisoned arrows, when the drum was struck with a mallet, all the poisoned arrows came out at once, and there was no suffering.' Faith is also like this: once faithful resolve arises, it can cause the arrows of the three poisons to come out immediately at once. Eighth, the analogy of lion's milk is as the Avataṃsaka-sūtra says: 'Like lion's milk, which, when dropped into other kinds of milk, turns them all into water.' Faith is also like this: it can transform all afflictions, turning them into the water of the Dharma and the deep clarity of bodhi. Ninth, the analogy of the virtue vase is as the Dàzhìdù lùn says: 'There was a brāhmaṇa who served Puṇyā Devī for twelve years to seek what he wished. When the twelve years were complete, Puṇyā Devī manifested and gave him a vase, saying: "Whatever you need, seek it from this vase and you will get your wish."' Faith is also like this, capable of producing all virtuous merits. Tenth, the analogy of the water-clarifying pearl is as the Vijñaptimātratāsiddhi says: 'There were turbid waters, but through the mighty power of placing this pearl [therein], the water immediately became pure.' Faith is also like this: it can cause the turbidity of disbelief to become entirely pure. Moreover, Tripiṭaka Master Paramārtha said: '"Thus" means that because it is free from all slanders, it is called "thus".' Slanders are of five kinds: first, the slander of superimposition; second, the slander of deprecation; third, the slander of contradiction; fourth, the slander of folly; fifth, the slander of conceptual proliferation. To say that the cause and effect of this sūtra are definitively and genuinely existent is the slander of superimposition. To say that the cause and effect of this sūtra are genuinely non-existent is the slander of deprecation. To say that the cause and effect of this sūtra both exist and do not exist is the slander of contradiction. To say that the cause and effect of this sūtra neither exist nor do not exist is the slander of folly. To say that the cause and effect of this sūtra are not non-existent and not non-non-existent is the slander of conceptual proliferation. Being free from the five slanders is why it is called 'thus'. Furthermore, the Buddhabhūmi-vyākhyāna says: '"Thus" is explained according to four meanings: first, explanation by analogy; second, explanation by instruction; third, explanation by question and answer; fourth, explanation by consent. First, the explanation by analogy is: "Your present blessings and nobility are like Vaiśravaṇa." Second, the explanation by instruction is: "You should read and recite thus, and cultivate thus." Third, the explanation by question and answer is: "Thus have I heard, and thus do I declare." Fourth, the explanation by consent is: "I shall declare it thus for you."' Emperor Wu of Liang said: 'Such words are what the Buddha spoke; therefore it is said "thus".' Furthermore, Dharma Master Jingtai said: '"Ru" (thus) points to the Dharma; "shi" (is) is an assertive term. Everything spoken in accordance with the Dharma is correct; therefore it is said "thus".' Furthermore, Dharma Master Sengzhao explained: 'Faith means that the principle of what is spoken is complied with; compliance means that the way of teacher and pupil is accomplished; therefore, at the beginning of sūtras, it is established saying "thus".' Now I explain: 'Ru' is like the words of the Buddhas of the three times, and 'shi' is what was spoken by the Buddhas of the three times; therefore it is said 'thus'. Furthermore, the Mahāyānasaṃgraha of the Liang dynasty says: 'Faith is of three kinds: first, believing in real existence; second, believing in what can be attained; third, believing in boundless merits. Just as in wood there is definitively the nature of fire, which is obtained by drilling, and once obtained it has various functions; the Buddha-nature is also like this.' Now I summarily offer ten explanations: First, the initial cause of entering the noble ranks, the gradual fruit of escaping the worldly cage. Second, the auspicious beginning of tasting the Dharma flavor, shouldering the Dharma treasure on both shoulders. Third, the primary fountainhead of obtaining the seven riches, the initial mind for gaining royal power. Fourth, that on which the three vehicles rely, through which the ten thousand practices are cultivated. Fifth, the clear pearl that purifies the mind-water, illuminating the turbid assessments of the nature of mind. Sixth, emerging from the midst of the mire. Seventh, crossing the perilous road of saṃsāra. Eighth, the boat for sinking in the sea of suffering. Ninth, the hands and feet for gathering the Dharma treasures. Tenth, the armor for roaming the wilderness. Therefore, among the eleven virtuous dharmas in the Vijñaptimātratāsiddhi, there are three sections: first, the source of its existence; second, explaining faith among the six [fulfilments]; third, cutting off doubt, generating faith, and stopping slander, taking pure faith as its essence, just as the water-clarifying pearl can clarify turbid water. Although above there are three different parts, this fully explains the first, the fulfilment of faith.