止觀輔行傳弘決 2.11

2.11

四不護者，身、口、意、資生。論文廣釋此四十法，今略引名。若《地持．成熟品》，有一百四十不共法，謂三十二相；八十種好；十力；四無礙解；四無所畏；三念處；七無上：一身無上，謂相好；二行無上，謂度人；三正無上，謂正見威儀淨命；四智無上，謂四無畏；五神力無上，謂六通；六斷無上，謂煩惱盡；七住無上，謂聖梵天等住。《大論》等文，十八不共、十力、四無畏、四無礙、大悲、三念處，為四十不共。今用《婆沙》文，且依《婆沙》，數雖不同，意義不別。《婆沙》云「念佛轉深見實相身」，故偈云不貪著色法二身等，重頌三身也。「善知一切法永寂如虛空」者，論云「諸法本來無生無滅，菩薩信樂色法二身猶如虛空故，於一切處得無障礙。」障礙者，謂須彌山等。何以故？是人未得天眼，念他方佛，得禪定法、得殊勝樂。是三昧成相，隨意見佛。「勸修」中，實智為「佛母」，見中為「佛眼」；善權方便父，無緣大悲母。問：母豈容二？答：實智為所生，大悲為所養，悲智不具，真子不成，一切諸佛莫不皆爾。「如構乳」等者，以一捋頃以為一構。構字體俗，正應作𤚲，謂取牛乳。若聞是三昧如上四番功德者，今文與論有少迴互者，此有深意。今錄論文次明互相。論云「如人輕捷，其疾如風，於百年行不甞休息，遍於十方。是人所行，唯除如來不知其數。是人行處，滿中真金以用布施。若人於是三昧四種隨喜迴向菩提常求多聞，如過去諸佛行菩薩道時隨喜是三昧，我亦如是隨喜，未來現在亦復如是，三世菩薩所行三昧亦復如是。」三世佛為三番，三世菩薩為一番。「是隨喜福，於上施金之福，百千億分不及其一，故聞是三昧不驚，得無邊果報。若墮劫火，火即尋滅；若遇官事、師子虎狼、惡獸惡龍、諸毒蟲等，夜叉、羅剎、鳩槃荼等，皆有毀者，無有是處，唯除業報必應受者。若得眼耳風等病者，無有是處。常為天龍八部所護，諸天諸佛來至其所。若一劫若減一劫說不能盡，何況信況定心修，況成就者。」此校量福又有四番果報：一不驚、二信受、三定心修、四能成就。次明互相者，今文以捷疾行為塵界。施金與寶，名異意同。先將果報四番以校量施寶功德，次將隨喜四番以校量果報四番。謂自成等不如隨喜福多者，此經通小。若不迴向及隨喜等，唯自修成，義當於小，故以迴向四番形斥果報四番也。此一往勸助之言耳。「若不修」等者，重寶三昧也。不修此法，人天之中有修是三昧者為之憂悲，悲其有失大利之苦。「如齆人」等，譬不行法人。齆者鼻病，不聞氣也。經卷如「旃檀」。或遇是經，義如「手把」。破戒無信，義如鼻齆。不肯修行，如「不嗅」。「如田家子」，譬不識法人。三昧行法如摩尼珠，無識之人如田家子，棄妙行法反貪五欲如珠博牛。故彼經上卷云「如愚癡子，人與滿手旃檀，不肯受之，謂為不淨。香主語言：『此是檀香，莫謂不淨。且取嗅之。』如是癡人閉目棄背，不視不嗅。聞三昧者不受，及棄而不持戒，捨是妙經。」又云「如有賈客得摩尼珠，示田家子。其人問客：『平直幾錢？』賈客答言：『夜於瞑處，其明所照，直滿中寶。』其人不曉，反形此珠言：『寧貿得一頭牛不？』賈客不復過與其人。」亦如《譬喻經》云「有長者子不別貨，父令往外國興易。初載栴檀往他國賣，久久不售，便問他言：『市頭何者貴耶？』他人答言：『市中炭貴。』便燒栴檀為炭。」

"The four grounds of non-concealment" are body, speech, mind, and livelihood. The treatise extensively explains these forty qualities; here their names are cited briefly. In the "Chapter on Maturation" of the Bodhisattvabhūmi, there are one hundred and forty unshared qualities, namely: the thirty-two marks; the eighty minor characteristics; the ten powers; the four types of unhindered understanding; the four fearlessnesses; the three stations of mindfulness; and the seven unsurpassables: (1) unsurpassable body, referring to the major and minor marks; (2) unsurpassable practice, referring to saving others; (3) unsurpassable rectitude, referring to correct view, deportment, and pure livelihood; (4) unsurpassable wisdom, referring to the four fearlessnesses; (5) unsurpassable supernormal power, referring to the six superknowledges; (6) unsurpassable cessation, referring to the exhaustion of defilements; (7) unsurpassable abidings, referring to the holy, brahma, and heavenly abidings, and so forth. In texts such as the Dazhidulun, the eighteen unshared qualities, the ten powers, the four fearlessnesses, the four unhindered understandings, great compassion, and the three stations of mindfulness make up the forty unshared qualities. Here we follow the text of the Mahāvibhāṣā, taking it provisionally as our authority; though the numbers differ, their essential meaning is no different. The Mahāvibhāṣā states, "Mindfulness of the Buddha deepens until one sees the true-mark body." Therefore the verse says that not craving after the physical and dharma bodies and so forth restates the three bodies. As for "knowing well that all phenomena are eternally quiescent like empty space," the treatise says, "All phenomena are originally unarisen and unceasing. Because the bodhisattva has faith in and delights in the physical and dharma bodies as being like empty space, he attains obstructionlessness in all places." "Obstructions" refer to Mount Sumeru and the like. Why is this? This person has not yet attained the divine eye; yet through mindfulness of the Buddhas of other directions, he obtains the dharmas of meditative concentration and attains supreme joy. These are marks of the samādhi's fulfillment, allowing one to see the Buddha at will. In the section on "Exhorting Practice," real wisdom is the "Buddha's mother," and seeing the middle is the "Buddha's eye"; skill in means is the father, and unconditioned great compassion is the mother. Question: How can there be two mothers? Answer: Real wisdom is that which gives birth, and great compassion is that which nurtures. If compassion and wisdom are not both complete, the true child cannot be formed; for all Buddhas without exception, it is like this. As for "like milking a cow," and so forth: taking the time of a single pull as one milking. The character gou (構) is a vulgar form; properly it should be written gou (𤚲), meaning to take milk from a cow. As for hearing of this samādhi's four tiers of merit mentioned above: the present text differs slightly from the treatise, but this has a profound intention. We now record the text of the treatise and next elucidate their mutual relation. The treatise states: "Suppose a person is light and swift, as fast as the wind, traveling for a hundred years without ever resting, traversing all the ten directions. The distance this person travels could not be known by anyone except the Tathāgata. If all the places this person walked were filled with real gold and given away in charity; yet if someone regarding this samādhi engages in the four kinds of rejoicing, dedicating [it] to bodhi and constantly seeking broad learning, saying: 'Just as the Buddhas of the past rejoiced in this samādhi when practicing the bodhisattva path, so do I also rejoice; and so too with the future and the present, and so too with the samādhi practiced by the bodhisattvas of the three periods of time.'" The Buddhas of the three periods of time form three tiers, and the bodhisattvas of the three periods of time form one tier. "This merit of rejoicing, compared to the aforementioned merit of giving gold, does not equal even one part in a hundred thousand koṭis. Therefore, if one hears this samādhi and is not alarmed, one will attain boundless retribution: if one falls into the kalpa-fire, the fire will instantly extinguish; if one encounters legal troubles, lions, tigers, wolves, ferocious beasts, evil dragons, various venomous insects, or if yakṣas, rākṣasas, kumbhāṇḍas, and the like bring harm, there is no such possibility—excepting only karma whose retribution must inevitably be received. If one contracts diseases of the eyes, ears, wind, and so forth, there is no such possibility. One will constantly be protected by the eight classes of devas and nāgas, and devas and Buddhas will come to one's abode. Even if one were to speak of it for an entire kalpa or slightly less than a kalpa, one could not finish, let alone if one believes, practices with a concentrated mind, or accomplishes it." This weighing of merits also contains four tiers of retribution: first, not being alarmed; second, receiving with faith; third, practicing with a concentrated mind; and fourth, being able to accomplish it. Next, to clarify their mutual relation: the present text uses swift walking to represent the dust-mote realms. Giving gold and giving jewels differ in name but are identical in meaning. It first takes the four tiers of retribution to weigh against the merit of giving jewels; then it takes the four tiers of rejoicing to weigh against the four tiers of retribution. Saying that accomplishing it for oneself is inferior to the greater merit of rejoicing: this sūtra is shared with the Hinayana. If one does not dedicate and rejoice, but merely cultivates and accomplishes it for oneself, the meaning corresponds to the small [vehicle]; therefore it uses the four tiers of dedication to reprove the four tiers of retribution. This is an provisional word of encouragement. As for "if one does not cultivate," and so forth: this values the samādhi as precious. If one does not cultivate this Dharma, those among humans and devas who cultivate this samādhi feel sorrow and grief for them, lamenting the distress of their losing such great benefit. "Like a person without a sense of smell," and so forth: this is a metaphor for one who does not practice the Dharma. A person without smell has a disease of the nose and cannot detect scents. The sūtra scroll is like "sandalwood." Encountering this sūtra is signified by "holding it in hand." Breaking precepts and lacking faith are signified by the nose lacking smell. Refusing to cultivate is like "not smelling." "Like a farmer's child": this is a metaphor for one who does not recognize the Dharma. The practice of the samādhi is like a mani jewel; a person lacking understanding is like a farmer's child, casting away the wondrous Dharma of practice and instead craving the five desires, just like trading a jewel for an ox. Therefore, the upper fascicle of that sūtra states: "Like a foolish child who is given a handful of sandalwood by someone and refuses to take it, thinking it is impure. The owner of the incense says: 'This is sandalwood; do not consider it impure. Just take and smell it.' Such a foolish person closes his eyes, turns his back, and will neither look nor smell. Those who hear of the samādhi do not accept it, and discard it without keeping the precepts, abandoning this wondrous sūtra." It also states: "Suppose a merchant obtains a mani jewel and shows it to a farmer's child. The man asks the merchant: 'How much is it worth?' The merchant replies: 'At night in a dark place, the area illuminated by its radiance is worth all the treasures within that space.' The man, failing to understand, conversely disparages the jewel, saying: 'Could it be traded for even a single ox?' The merchant does not offer it to that person again." It is also like the Dṛṣṭānta-sūtra, which says: "There was an elder's son who could not distinguish merchandise; his father sent him to a foreign country to trade. First, he took a load of sandalwood to another country to sell, but for a long time it did not sell. He then asked someone: 'What is valuable in the marketplace?' The other replied: 'Charcoal is valuable in the market.' Thereupon he burned the sandalwood into charcoal."