止觀輔行傳弘決 1.60

1.60

「初心尚爾」等者，舉況也。此指圓位初發心住，不同前文六根淨等。二住已去乃至等覺名為中心，妙覺一位名為後心，故舉初住以況中後。故初住已上亦云六根互用故也。如《四念處》云「六根互用凡有二種：一似、二真，似如《法華》、真如《華嚴》。」今依《華嚴》，初住已上即真互用。此引《華嚴》證三中頓，如何却謂為漸圓耶？「如來殷勤」等者，正引《法華》示妙法體。法體秖是同體境智，即是說人不輕，故領者歡喜。何者？於〈方便品〉初，寄言絕言廣歎略歎不出權實，故章初標云「諸佛智慧甚深無量」，甚深歎實，無量歎權。乃至章末云「唯佛與佛乃能究盡諸法實相」，諸法權也，實相實也。此並寄言歎權實也。「止不須說」，即絕言歎，故云「殷勤稱歎此法」。故長行末身子請云「世尊何故殷勤稱歎？」指此文也。稱歎意者，良有以也。佛成道來四十二年方顯真實，垂欲為說仍加三請，已許說竟五千起去，後方廣約五佛章門開權顯實。故知開顯何易可聞？故云如來殷勤稱歎。第二卷初，身子領解云「歡喜踊躍」，故云「聞者歡喜」。次引諸經明求者志大故所行法妙，並是釋成所傳之法也。言「常啼」等者，為求法故，七日七夜閑林悲泣，故名常啼，西音薩陀波崙。《大品》二十六云「佛告須菩提：『菩薩摩訶薩為求般若波羅蜜故，當如薩陀波崙。此菩薩今在大雷音佛所行菩薩行。』須菩提言：『彼云何求般若波羅蜜？』佛言：『此菩薩求般若波羅蜜時，不惜身命、不求名利。聞空中聲曰：「善男子！從此東行，莫念疲睡飲食晝夜寒熱等事，莫觀左右；莫壞身相，若壞身相則於法有礙，有礙故往來五道，不得般若波羅蜜。」菩薩言：「我從教也，為求般若故、為眾生故、作大明故、求菩提故。」復聞空中聲曰：「汝於三空應生信心，親近供養善知識。善知識者，能說三空及以種智，令心歡喜。」於是菩薩受教東行。又復念言：「不問空聲向何處去？去近遠？從誰聞？」啼泣七夜如喪一子。空中有佛告言：「過去諸佛求般若時亦復如是。從是東行五百由旬，有城名眾香，其城有曇無竭菩薩，日三時說般若，聞供養者皆得不退。汝往詣彼當聞般若。」聞已歡喜。又念：「我何時得見？」作是念時，無量智慧無量三昧皆現在前，於是便往（云云）。』」「善財南求」者，善財童子初託胎時，於其宮內有七大藏，其藏皆出七寶樓閣，自然周匝有七種物，從於七寶生七種牙。善財生已，牙高二七尋、廣於七尋。又其宅內五百寶器盛滿眾寶，又七寶器更互生寶。以是因緣，諸婆羅門善明相者字曰善財。尋善知識漸漸南行百一十城，所見知識，並云：「我已先發菩提心。」諸善知識皆云：「我唯知此一法門。」新經至第五十見彌勒，第五十三見文殊普賢，則不復云唯知一法，故知即是前漸後頓。今從後頓，是故指之，具如〈入法界品〉（云云）。「藥王燒手」者，藥王菩薩本於寶藏佛所發願，療治眾生身心兩病，今故號汝名為藥王。於日月淨明德佛所，名一切眾生喜見。彼佛滅後起塔供養，一切眾生喜見菩薩為供養塔故，於其塔前然百福莊嚴臂，經七萬二千歲，令無量阿僧祇人發菩提心。然後發誓，兩臂還復。此亦為求權實妙體。「普明刎頭」者，得名未知，此從《仁王經》名。《大論》名曰須陀摩王，方音不同耳。《仁王》云「昔天羅國王太子名班足，初登位時受外道陀羅教，令取千王頭以祭塚神。自登王位已得九百九十九王，唯少一王。北行萬里即得一王，名曰普明。其王具白：『願聽我一日飯食沙門、頂理三寶。』班足許之。普明却還，依七佛法請百法師，一日二時講《般若》八千偈竟。第一法師為王及眷屬說四非常偈，眷屬得法眼，王得空平等三昧。」法眼等名雖似小乘，為治此王令捨依正。既云依於七佛之法以講般若，豈獨小乘？況是共部，空義本通。今從不共，是故指之。「一日三捨」去，明理圓法妙，恩深難報。彼《金剛經》將四句偈以校捨身，今借彼文舉多況少。日捨三恒經百千億，尚不能報般若一句。況如《法華》頂戴荷負，雖多劫荷戴，其身猶存，豈能報於圓乘之澤。般若共別，意不殊前。在肩曰荷，在背曰負。寧者，《說文》云「願辭也，亦豈也。」「一經一說」等者，舉略指廣。如上所引常啼等類，各是一經。一經之內略存一說，以此例諸並應可見。

Regarding [the phrase] “If even the initial mind is like this,” and so forth: this adduces a comparison. This refers to the dwelling of the initial arousing of the mind in the positions of the perfect [teaching], and is not the same as the purity of the six faculties mentioned earlier. From the second dwelling onward up to virtual awakening is termed the intermediate mind, and the single position of wondrous awakening is termed the final mind; hence the initial dwelling is adduced to illustrate the intermediate and final. Therefore, it is also said that from the initial dwelling onward there is the mutual functioning of the six faculties. As the *Four Stations of Mindfulness* states: “There are altogether two kinds of mutual functioning of the six faculties: first, semblance; second, true. Semblance is like [that in] the *Lotus [Sūtra]*; true is like [that in] the *Avataṃsaka*.” Now, relying on the *Avataṃsaka*, from the initial dwelling onward is precisely true mutual functioning. Since this cites the *Avataṃsaka* to substantiate the sudden [nature] among the three, why then call it gradual-perfect?

Regarding “The Tathāgata assiduously,” and so forth: this directly cites the *Lotus [Sūtra]* to reveal the substance of the wondrous Dharma. The substance of the Dharma is merely the object and wisdom of identical substance; this means that the speaker does not hold [others] in contempt, and therefore those who comprehend it rejoice. Why so? At the beginning of the “Expedient Means” chapter, conveying in words and transcending words, broadly praising and briefly praising, none goes beyond the provisional and the real. Thus at the start of the section it states: “The wisdom of the Buddhas is profoundly deep and immeasurable.” “Profoundly deep” praises the real; “immeasurable” praises the provisional. Down to the end of the chapter, where it states: “Only a Buddha and a Buddha can exhaustively fathom the true mark of all dharmas.” “All dharmas” is the provisional; the “true mark” is the real. These all convey praise of the provisional and the real in words. “Stop, there is no need to speak” is the praise that transcends words; thus it says, “assiduously praising this Dharma.” Therefore, at the end of the prose section Śāriputra requests: “For what reason does the World-Honoured One assiduously praise it?” This refers to that passage. As for the intention behind this praise, there is truly good reason for it: only after forty-two years since the Buddha's attainment of the Way was the real revealed. When he was on the verge of wishing to speak it, there were still three repeated requests; and after he had consented to speak, five thousand rose and departed. Only afterward, broadly relying on the section headings of the five Buddhas, did he open the provisional and reveal the real. Thus we know: how could the opening and revealing be easily heard? Hence it is said that the Tathāgata assiduously praised it. At the beginning of the second fascicle, Śāriputra comprehends and says that he “danced with joy”; hence it says “those who hear it rejoice.”

Next, various sūtras are cited to clarify that because the aspirations of the seekers were grand, the Dharma they practiced was wondrous; all of these explain and establish the transmitted Dharma. As for the words “Sadāprarudita” and so forth: because he sought the Dharma, he wept and lamented in a secluded forest for seven days and seven nights, hence he is named Sadāprarudita (“Ever-Weeping”), in Western sounds *Sadāprarudita*. Fascicle twenty-six of the *Larger Prajñāpāramitā Sūtra* states: “The Buddha said to Subhūti: ‘A bodhisattva-mahāsattva, in order to seek the Prajñāpāramitā, should be like Sadāprarudita. This bodhisattva is presently practicing the bodhisattva practice in the presence of the Buddha Mahāmeghagharṣitanirghoṣa.’ Subhūti said: ‘How did he seek the Prajñāpāramitā?’ The Buddha said: ‘When this bodhisattva sought the Prajñāpāramitā, he did not begrudge his body or life, nor did he seek fame or gain. He heard a voice in the air saying: “Good man! Go east from here. Do not think of weariness, sleep, food, drink, day, night, cold, heat, or such matters; do not look to the left or right; do not destroy the physical characteristics of your body. If you destroy your physical characteristics, there will be an obstruction to the Dharma; having obstructions, you will transmigrate through the five destinies and not obtain the Prajñāpāramitā.” The bodhisattva said: “I shall follow your teaching, for the sake of seeking prajñā, for the sake of sentient beings, to make a great illumination, and for the sake of seeking bodhi.” Again he heard a voice in the air saying: “You should give rise to faith in the three emptinesses, draw close to, and make offerings to a good friend. A good friend can explain the three emptinesses as well as the knowledge of all aspects, making your heart rejoice.” Thereupon the bodhisattva accepted the teaching and went east. Again he thought: “I did not ask the voice in the air where to go, whether it is near or far, or from whom to hear it.” He wept for seven nights as if mourning an only son. A Buddha in the air addressed him, saying: “When the Buddhas of the past sought prajñā, it was also like this. Going east five hundred yojanas from here, there is a city named Gandhavatī. In that city is the bodhisattva Dharmodgata, who preaches prajñā three times a day; those who hear it and make offerings all attain non-retrogression. You should go to him and hear prajñā.” Having heard this, he rejoiced. Again he thought: “When will I get to see him?” When he had this thought, immeasurable wisdom and immeasurable samādhis all appeared before him, and thereupon he went (and so forth).’ ”

Regarding “Sudhana’s seeking in the south”: when the youth Sudhana first entered the womb, seven great treasuries appeared within the palace, and from these treasuries there emerged seven-jeweled pavilions. Spontaneously all around were seven kinds of things, and from the seven jewels seven kinds of sprouts grew. When Sudhana was born, the sprouts were fourteen fathoms high and seven fathoms wide. Furthermore, in the house five hundred jewel vessels were filled with various treasures, and the seven jewel vessels generated jewels from one another. Due to these causes and conditions, the brahmins skilled in reading signs named him Sudhana (“Good Wealth”). Searching for good friends, he gradually journeyed south through one hundred and ten cities. The good friends he met all said: “I have already previously aroused the bodhicitta.” The good friends all said: “I only know this one dharma-gate.” In the new translation of the sūtra, when he reaches the fiftieth, he meets Maitreya, and at the fifty-third, he meets Mañjuśrī and Samantabhadra, and they no longer say they know only one dharma. Thus we know that this is gradual at first and sudden later. Now we follow the subsequent suddenness, and therefore it is pointed out; it is detailed in the “Entering the Dharma-dhātu” chapter (and so forth).

Regarding “Bhaiṣajyarāja burning his arms”: the Bodhisattva Bhaiṣajyarāja originally made a vow before the Buddha Ratnagarbha to heal the two kinds of illnesses of sentient beings—body and mind—saying, “Now I bestow upon you the name Bhaiṣajyarāja (‘Medicine King’).” In the presence of the Buddha Candrasūryavimalaprabhāsaśrī, he was named Sarvasattvapriyadarśana. After that Buddha's parinirvāṇa, stupas were erected as offerings. In order to make offerings to the stupas, Bodhisattva Sarvasattvapriyadarśana burned his arms adorned with a hundred merits before the stupa for seventy-two thousand years, causing immeasurable asaṃkhyeyas of people to arouse the bodhicitta. Afterward he made a vow, and both arms were restored. This too was for the sake of seeking the wondrous substance of the provisional and the real.

Regarding “Puming having his head severed”: the origin of the name is unknown; this follows the name in the *Benevolent King Sūtra*. In the *Dazhidulun* he is named King Sudāsa; it is simply a difference of regional pronunciation. The *Benevolent King Sūtra* states: “In the past, the crown prince of the kingdom of Tianluo was named Kalmāṣapāda. When he first ascended the throne, he received the teaching of a non-Buddhist dhāraṇī, which instructed him to take the heads of a thousand kings to sacrifice to the burial-ground spirit. Since ascending the throne he had obtained nine hundred and ninety-nine kings, lacking only one king. Traveling ten thousand li to the north, he captured a king named Puming. The king addressed him fully: ‘I pray you grant me one day to feed the śramaṇas and pay reverence to the Three Jewels.’ Kalmāṣapāda granted it. Puming returned, and in accordance with the method of the seven Buddhas invited one hundred Dharma masters; in one day, over two sessions, the preaching of the eight thousand verses of *Prajñā* was completed. The first Dharma master expounded the four verses on impermanence for the king and his retinue; the retinue attained the Dharma-eye, and the king attained the samādhi of the equality of emptiness.” Although names like “Dharma-eye” seem to belong to the Small Vehicle, it was to cure this king and cause him to renounce the dependent and proper [retributions]. Since it is said that he relied on the method of the seven Buddhas to explain prajñā, how could it be solely the Small Vehicle? Moreover, it belongs to the shared category, where the meaning of emptiness is fundamentally shared. Now we follow the unshared, and therefore it is pointed out.

From “Abandoning [one's body] three times a day” onward clarifies that the principle is perfect and the Dharma wondrous, and that the profound grace is difficult to repay. That *Diamond Sūtra* compares giving up one's body with a four-line verse; now borrowing that text, the many is adduced to illustrate the few. Giving up [one's body] three times a day for hundreds of thousands of kotis of Ganges sands still cannot repay a single verse of prajñā. How much less—as in the *Lotus Sūtra*—bearing upon the head and shouldering upon the back; even though bearing it for many kalpas, one's body still remains—how could that repay the beneficence of the perfect vehicle? The shared and distinctive of prajñā are not different in meaning from before. On the shoulder is called *he* (carrying); on the back is called *fu* (bearing). *Ning*, the *Shuowen* says, is “a particle of wishing, and also [means] ‘how’.”

Regarding “One sūtra, one explanation,” and so forth: this adduces the brief to point to the broad. As in the cases of Sadāprarudita and others cited above, each is from one sūtra. Within one sūtra, one explanation is briefly retained; by using this as an example, all others should be understood.