止觀輔行傳弘決 6.15

6.15

「大品被加」等者，凡言加者，加於可加。以須菩提空與般若空相應相似，是故佛加令其說空。般若是智，故亦加身子，所以但加此二人也。故云「欲以大空並小空」等，以般若中盛明此二，是故但加此二人也。《法華》云「我等雖為諸佛子等說菩薩法。」《大品》中佛告須菩提：「汝當為諸菩薩說般若波羅蜜。」如諸菩薩所應成就，須菩提說已。時諸菩薩、聲聞四眾、天龍八部作是念言：為須菩提自力？為是佛力？須菩提知大眾心念，語身子言：「豈佛弟子有所說法？皆是佛力。」佛說法相不相違背，二乘之人無力能說。《大論》五十三云「爾時須菩提作是念：三世諸佛從般若波羅蜜生。」須菩提小人，佛云何讚言欲說般若，當如汝所說。答：須菩提說皆承佛旨。正使諸大菩薩大梵王等不承佛意尚不能說，況須菩提在於佛前能自恣說。身子有說亦復如是。「大論」下，善用方便。意亦同前有門中說。斥非中，盪（狄朗切）。第三門，比說可見。第四門中言「車匿」者，引人簡濫。佛臨涅槃，阿難心沒憂海，阿泥樓豆言：「如來不久當入涅槃，若有所疑今悉可問。何以憂愁以失法利？」阿難因是前白佛言：「一切經初安何等字？乃至惡口車匿云何擯治？」佛言：「一切經初皆安『如是我聞』等字。惡口車匿依梵法治，若心調柔軟，當為說那陀迦旃延經，離有離無乃可得道。」言離有無者，即是雙非。若觀境者，亦應云假無同前。非前實法有無俱是，是故雙非，此即境也。作此觀者，即名為觀。

Regarding "empowered in the *Dapin*" and so forth: generally speaking, when one speaks of empowerment, one empowers someone capable of being empowered. Because Subhūti's emptiness corresponded to and resembled the emptiness of Prajñā, the Buddha therefore empowered him to preach emptiness. Prajñā is wisdom, so he also empowered Śāriputra; this is why he empowered only these two individuals. Therefore it says, "wishing to place great emptiness side by side with small emptiness" and so forth; because these two are prominently clarified in Prajñā, he therefore empowered only these two individuals. The *Lotus Sūtra* says, "Although we preached the bodhisattva Dharma for the sake of the Buddha's sons..." In the *Dapin*, the Buddha told Subhūti: "You should preach the perfection of wisdom for the sake of the bodhisattvas, as the bodhisattvas ought to accomplish it." After Subhūti had spoken, the bodhisattvas, the fourfold assembly of śrāvakas, the devas, nāgas, and eight classes of beings thought: "Is this Subhūti's own power, or is it the Buddha's power?" Knowing the thoughts in the assembly's minds, Subhūti said to Śāriputra: "How could a disciple of the Buddha speak any Dharma? It is entirely the Buddha's power." What the Buddha preaches and the marks of phenomena do not contradict each other; persons of the two vehicles have no power to preach it on their own. Fascicle 53 of the *Dazhidulun* says, "At that time Subhūti thought: The Buddhas of the three periods are born from the perfection of wisdom." Subhūti was a person of the small [vehicle]; why did the Buddha praise him, saying that one who wishes to speak of Prajñā should speak as you have spoken? Answer: What Subhūti spoke all received the Buddha's intention. Even if the great bodhisattvas, the Great Brahmā kings, and others did not receive the Buddha's intention, they would still be unable to speak, how much less could Subhūti speak freely of his own accord before the Buddha! When Śāriputra spoke, it was also like this. From "*Dazhidulun*" onward, skilled use of expedient means is clarified. The intent is also the same as explained earlier under the gate of existence. Under the refutation of errors, *dang* [荡] is pronounced di-lang-qie. The third gate can be understood by comparison with what has been explained. In the fourth gate, regarding the mention of "Chanda": a person is cited to distinguish against confusion. When the Buddha was approaching nirvāṇa, Ānanda's mind was submerged in an ocean of grief. Aniruddha said: "The Tathāgata will soon enter nirvāṇa; if you have any doubts, you may ask them all now. Why grieve and lose the benefit of the Dharma?" Because of this, Ānanda came before the Buddha and asked: "What words should be placed at the beginning of all sūtras? ... Up to: How should the foul-mouthed Chanda be disciplined and shunned?" The Buddha said: "At the beginning of all sūtras, place the words 'Thus have I heard' and so forth. The foul-mouthed Chanda should be disciplined according to the brahma-punishment; if his mind becomes tame and supple, you should preach the *Kātyāyanāvavāda-sūtra* to him: only by departing from existence and departing from non-existence can he attain the path." Regarding "departing from existence and non-existence": this is double negation. If one contemplates the object, one should also say that provisional non-existence is the same as before. It is not that both the real existence and non-existence of phenomena previously [mentioned] are correct; therefore both are negated, and this is the object. Cultivating this contemplation is called contemplation.