止觀輔行傳弘決 2.5

2.5

次勸修中，初云「聞不驚」等，宿植深故。次「譬如」下，舉譬也。宿種如珠，中忘如失，聞法生喜如還得珠。「四眾」下，合譬也。不聞合失珠，聞信合還得。「當知至見佛」者，昔從佛聞，今復重聞，義同見佛。「從文殊聞」者，佛亦曾從文殊聞故。「身子」下，即是彼經三人領解，故今以法而判其人。以菩薩摩訶薩諦了此義故，故能了者方是菩薩摩訶薩也。「近佛座」者，座謂所依，依於實理。聞此法者近於實理，故云近座。佛為能覺、法為所覺，近佛所覺名近佛座。若事解者，坐座說法，聞佛法故名近佛座。雖有事解，則失佛覺此法之義，是故但依初解為正。聞法不驚，見佛法身。「佛言」下，引佛述成也。若得初住，見佛法身，為念不退。六根清淨，相似見佛，為行位不退。此三不退具足諸度，名波羅蜜。若通述成後代行者，即義通故，並得預於行不退攝。以圓六即三不退名，及波羅蜜通初後故。「若人」下，正勸修也。從初至「得入」者，具如《般若．勸學品》中，以此三昧即是種智般若故也。「如治摩尼」下，舉譬也。彼經云「如得摩尼，令珠師治。」故《華嚴》二十一云「具足十事，必須巧匠加治令妙，然後放光雨寶等也。一出大海中、二巧匠加治、三轉精妙、四除垢、五火鍊、六莊嚴、七貫以寶縷、八置瑠璃柱上、九光明四照、十隨王意雨。」修二乘者如治凡珠，一行三昧如治摩尼，光如解生、雨如行備。「菩薩能知」等者，三教菩薩雖曾發心不名速得，聞此一行方名速得。從法判人，意如前釋。「比丘」等者，亦復如是，二眾未聞不名出家。故《淨名》云「夫出家者為無為法」，出二死家方名無為。若不爾者，何故二眾聞此法竟方名出家？亦如《善住天子經》云「天子問文殊言：『若有人來求出家者，當云何答？』文殊言：『當答言：若不發出家心者，當教汝真出家法。何者？若求出家，是求三界及以五欲未來報等，彼不見心故不證法。心無為故，故不發心。若以剃頭為出家者，是著我人。』」故知形服非真出家。「信士」等者，亦以向意望之可見，聞真法者方得名為真歸依故。

Next, within encouraging practice, it first says "hearing without being alarmed" and so forth, because their past planting [of roots of good] is deep. Next, from "for instance" downwards, a simile is given: the past seed is like a jewel; forgetting it mid-way is like losing it; hearing the Dharma and generating joy is like recovering the jewel. From "the four assemblies" downwards applies the simile: not hearing corresponds to losing the jewel; hearing and believing corresponds to recovering it. "One should know [it is tantamount to] seeing the Buddha": having heard it from the Buddha in the past, and now hearing it again, the meaning is identical to seeing the Buddha. "Hearing it from Mañjuśrī": because the Buddha also once heard it from Mañjuśrī. From "Śāriputra" downwards refers to the three people in that sūtra who expressed their understanding; thus here people are judged by means of the Dharma. Because bodhisattva mahāsattvas thoroughly understand this meaning, only those who can understand it are truly bodhisattva mahāsattvas. "Approaching the Buddha's seat": the seat means what is relied upon, relying upon the true principle. Those who hear this Dharma approach the true principle; hence it is called "approaching the seat". The Buddha is the subject that awakens, and the Dharma is the object that is awakened to; approaching what the Buddha awakens to is called "approaching the Buddha's seat". If explained in terms of phenomenal events: sitting on a seat and expounding the Dharma, hearing the Buddha's Dharma is therefore called "approaching the Buddha's seat". Although there is an explanation in terms of phenomenal events, it loses the meaning of the Buddha's awakening to this Dharma; therefore, one relies only on the initial explanation as correct. Hearing the Dharma without alarm, one sees the Buddha's dharmakāya. From "The Buddha said" downwards cites the Buddha to confirm it. If one attains the first abode and sees the Buddha's dharmakāya, it is non-retrogression of thought. If the six sense faculties are purified and one sees the Buddha in semblance, it is non-retrogression of practice and stage. These three non-retrogressions are replete with all perfections, and are called pāramitā. If this is broadly taken to confirm practitioners of later generations, then because the principle is universal, all are included within non-retrogression of practice. This is because the names of the three non-retrogressions in the perfect teaching's six identities, as well as the pāramitās, run through from beginning to end. From "If a person" downwards directly encourages practice. From the beginning down to "can enter" is fully as in the "Chapter on Encouraging Study" in the Prajñā[-pāramitā Sūtra], because this samādhi is itself all-knowledge prajñā. From "like polishing a maṇi" downwards gives a simile. That sūtra says: "Like obtaining a maṇi jewel, one has a lapidary polish it." Thus the twenty-first fascicle of the Avataṃsaka says: "It is complete with ten conditions, requiring a skilled craftsman to work and make it exquisite, after which it emits light and rains down jewels, and so forth: first, emerging from the great ocean; second, worked by a skilled craftsman; third, turned into exquisite refinement; fourth, having defilements removed; fifth, smelted with fire; sixth, adorned; seventh, strung on a precious thread; eighth, placed upon a lapis lazuli pillar; ninth, illuminating the four directions with light; tenth, raining down according to the king's wish." Cultivating the two vehicles is like polishing an ordinary jewel; the one-practice samādhi is like polishing a maṇi jewel; the light is like understanding arising, and the rain is like practice being fulfilled. "A bodhisattva can know" and so forth: although bodhisattvas of the three teachings previously aroused the aspiration [for awakening], it is not called rapid attainment; only upon hearing this one practice is it called rapid attainment. Judging persons according to the Dharma has the same meaning as previously explained. "Monks" and so forth are also like this: if the two assemblies have not heard it, they are not called "renouncers of household life". Therefore the Vimalakīrti says, "Renouncing household life is for the unconditioned Dharma"; only leaving the home of the two kinds of death is called the unconditioned. If it were not so, why would the two assemblies be called "renouncers of household life" only after having heard this Dharma? It is also as the Supratiṣṭhitadevaputra Sūtra says: "The devaputra asked Mañjuśrī, saying, 'If someone comes seeking to renounce household life, how should one answer?' Mañjuśrī said, 'One should answer: If you do not arouse the mind of renouncing household life, I shall teach you the Dharma of true renunciation. Why? If you seek to renounce household life, that is seeking the three realms, the five desires, future retribution, and so forth; because such a person does not see the mind, he does not realize the Dharma. Because the mind is unconditioned, he does not arouse the mind. If one takes shaving the head to be renouncing household life, that is attachment to self and person.'" Hence we know that outward form and robes do not constitute true renunciation. "Faithful laymen" and so forth can also be seen in light of the preceding meaning, because only those who hear the true Dharma can be called true takers of refuge.