止觀輔行傳弘決 6.32

6.32

次修中觀緣者，初正釋五緣。五名雖同，義與假異。一者假中五事具足方能出假，今此為具五事應須入中。又期心五事方可修中，入空五緣意亦如是。次釋中，初云「無緣慈悲」者，具足三慈方名無緣。「此慈」下，結成雙非三諦相也。《大經》十四〈梵行品〉文。品初云「慈有三種：一緣眾生、二緣於法、三者無緣。眾生緣者，緣一切眾生如父母親想。法緣者，見一切法皆從緣生。無緣者，不住法相及眾生相。」《大論》二十亦云「慈有三種：眾生緣者，謂緣十方無量怨親中人。法緣者，謂緣無漏羅漢支佛諸佛聖人，破吾我相，但觀四緣空五眾法。無緣者，不住有無，唯諸佛有。」與《大經》文文意大同，須釋出之。《大論》第五明悲亦有眾生等三，故知將三慈悲以對三諦，義甚顯子。今從勝說，但云無緣。若得無緣必具前二，故知明於究竟慈悲。不辨此三，實未周具。「上兩與菩薩共」者，比斥。乃與藏通兩菩薩共也。法緣亦與二乘共也，是故更須第三觀也。「慈若有無」等者，結成三諦。《大經．梵行品》云「慈若有無、非有非無，如是之慈非諸聲聞緣覺境界，非不異於諸偏菩薩，但偏菩薩聞法易轉仍有少分。」二乘全闕，故獨對之。乃至十二因緣、七覺、八正、十力、無畏、諸佛神通，無不皆以慈為根本。是故經中遍歷諸法皆悉結云「慈即如來，如來即慈。」「迦葉」下，明慈具德。「上慈」下，結成。「手出師子」等者，明慈有折伏之用。〈梵行品〉云「提婆達多教阿闍世放護財醉象，欲害如來及諸弟子。爾時踏殺無量眾生，象聞血氣狂醉倍常。見我翼從被服赤色，謂呼是血，復來奔趣我弟子中，未離欲者四散馳走。城中人民謂我終沒。調達歡喜快哉適願。我於爾時即入慈定舒手示之，即於五指出五師子。是象見已而生怖畏，失大小便，投身禮我。善男子！我於爾時手指實不出五師子，慈善根力令彼調伏。乃至下文舉石空中力士驚怖，現作莊嚴降諸外道，令狂女人見如己子，患瘡女人得藥平復，如是皆是無緣慈力。」「如磁石」等者，明無緣慈有攝受用。故《大經》三十師子吼中，明無緣慈任運能吸，猶如磁石任運吸鐵。經舉六譬以譬慈義。猶如猛火不能燒薪，火然薪壞故名為燒。葵藿隨日、芭蕉因雷等，其義不別，即是異法相應如磁能攝。「夫鐵」下，釋修中意。今明慈等具破立義。所言破者，石本不吸、火本不燒，如來亦爾，本不度生。所言立者，無情尚能異法出生，況復法身依本誓力，不能任運吸眾生耶？若無明未破，理雖具足，如石隔障不能吸鐵。「如水生火」等者，明慈有能斷惑之用。《大論》三十五釋火性不定中云「若火實熱，云何有人入火不燒？人身中火不燒人身。雲中起火，以龍力故，水不能滅。以火照之，其火則滅。」今無明亦爾，因於二觀而生無明，二觀之水所不能滅，還用中道智火滅之。為滅無明，是故須明第三觀也。又《大論》四十九云「若心著善，破者則易。若心著空，破者則難。」是故著空還須有破。如火起草中得水則滅，若起水中無物能滅，是故還須以火滅之。今亦例爾，若著二惑，二智能滅。若著二邊，二智所不能滅。又律云「本謂水能滅火，不意水中生水。」今亦如是，本謂二智滅惑，不意二智生惑，是故須用中智之火滅二智火。次滿本誓誓即四弘，四弘亦依四諦而起。「枝葉」即譬前之二觀所斷苦集。「所未知斷」即是無明，故以無明譬於根本。次以「燈炬」譬前二觀所修道滅。次「雖修」下，斥徧四諦以顯無作。「百川」者，如前二觀所修四諦。「娑伽」下，顯正。「一霔」者，如今無作所修四諦。「中道」下合譬無作，體遍義也。三求佛智中，初明智體。智必有眼，故兼明眼。眼智即是能顯廣大，能顯既廣所顯必深。深竪遠橫皆以眼智覺了周遍，從因至果究竟具足。「上兩」下，以譬比斥。「若修」下，以譬兼合，即是中觀之功能也。「目足」者，譬圓解行也。形前兩觀眼智盲跛，解行闕故終不契中。「到池」等者，解行所契形前墮墜等也。「飲服」等者，親餐理味四德之水，水體不異而有冷等四性不同，佛性理一而有常等四德差別。「見池相」等者，遍池是水，全水是池。池，涅槃也。盡果德邊、窮佛性底，名見池相。見法橫周，名「見方圓」。見理竪極，名「見深淺」。同體權實，名為方圓。四即不同，故云深淺。見即佛眼見也，飲即佛智知也。知見體一，池水不二。法性無染，名為「清淨」。四「學大方便」者，初文通序依體起用。「無謀」等者，大智也。不假先念，故曰無謀。「住首楞」者，大定也。「不可思議」下，總歎智定善巧之用。善巧秖是體內方便，應理稱機適時化用。「示空風」等者，借事顯用。風界無色，示令可見。世間之火尚能燒草，能入劫火而令不燒，得中體故有斯巧便，故此方便名之為大，為大用故學斯方便。「如彌勒」下，寄於二聖以顯善巧。淨名彈訶，彌勒受折，二聖皆依同體善巧。何者？彌勒蒙佛授一生記，若記一生定生兜率，故彼天子預來修敬。彌勒位居偏教不退，天子宿發圓菩提心，彌勒以偏誡諸天子，不鑑天子圓機方成，故感淨名正熟諸天、旁折彌勒。先約三世折云：過去耶？未來耶？現在耶？三世無住，如何自謂得一生記？淨名次以如理而訶：如無生滅，云何言得菩提記耶？注「云云」者，經中有並，謂以眾生草木聖賢而為並詰。如通凡聖及情非情，若彌勒如得授記者，一切眾生、小乘賢聖、無情草木亦應記耶？若眾生等不得記者，彌勒亦然。何獨眾生及賢聖等有得不得，如不應同；如體既同，記何不等？却覆並決、理妙辭窮，所化機成、能化久鑑，默受彈折狀似招譏，是故譏云勿起此見。三教菩提見心既破，淨名為說圓實菩提。隨要略明二十五句，遍一切法無非菩提，故云寂滅是菩提等。應約六即以釋發心，而明寂滅及不二等，是諸天子聞菩提已咸悟無生。「是二大士更叩」等者，彌勒用權以隱實，大士用實以隱權，故彌勒以說不退轉行，如槌叩淨名之砧；淨名以訶一生補處，如槌叩彌勒之砧。互為槌砧，成天子器，故得法忍由聞菩提。「令難悟者」等者，諸天著樂，名難悟者。妙理微密，名難悟法。難悟之人悟偏漸法已自為難，聞圓菩提得無生忍，若非二聖槌砧之巧，焉令天子妙位斯獲？豈獨高位，初心例然。以此而觀彈訶不易，泛爾貶挫傷他善萌，等不知機應、順安樂行，猶須待問答以大乘。深愛法人尚誡多說，說必有軌無違化儀。初寂忍衣，居大慈室，坐妙空座，方可能為善巧利他。如是利他，名字位中已有巨益，何待五品乃至無生？「又如來」等者，次寄佛化小以明善巧。且據鹿苑而為漸初，一往稱為不即說大。言「種種」者，四時七教盈縮不同，引導皆令離偏小著，無不咸使歸會一乘，乃可名為大巧方便。文中語略，但云種種，意該鹿苑至法華前。離著之言通七方便，故云「然後開佛知見」。「是故」已下，更述化意。種種方便意在真實，真實得顯方有所歸。「更以」等者，重述善巧用權之意。故前三教是異方便，莫不皆為顯於法華。「佛智」等者，歎佛同體、權謀叵測，權中之實難可思議，實權體融無能逮者。「故以」去，重牒前文用方便意，結令鈍根菩薩來至法華皆悉入實，是則彌顯善巧之功。言「寰中」者，謂法界為域，法王所都。法王無偏，理性無外，受化契理，名悟寰中。若作此環，如《莊子注》「以圓環內空體無際，名為環中。」今亦如是，如理無相，無始無終，會此環空故云妙契。「上二」下，次寄文殊化外以明善巧。《寶篋經》下卷，因舍利弗歎文殊師利神力智慧不可思議，時富樓那語舍利弗：「我亦曾見彼之所為。一時佛在毘舍離城，時尼乾子有六萬眷屬。我入三昧見百千尼乾應當受化，往為說法，反見輕笑出麁惡言。於三月中無受化者，便捨之去。爾時文殊化為五百異道師徒，往尼乾所頂禮白言：『我承名德自遠而至，汝是我師，我是弟子。願見哀納，令我不見沙門瞿曇，不聞彼法。』答言：『善哉。汝已純熟，不久當解我調伏法。』尼乾告眾：『與此摩納和合共住，互相問訊。彼有所說，汝專聽受。次第而坐，用尼乾法。』文殊師利威儀殊特，於時讚說三寶功德，亦讚尼乾所有功德，令彼親附。後於異時知眾已集，即便語言：『我等所行呪術經書，若讚誦時瞿曇所有功德，入我經中來者，是瞿曇實功德。何以故？是瞿曇父母，真正轉輪王種，百福嚴身，生時地動、梵王扶侍，自行七步口自宣言：「一切眾中唯我為尊。」』乃至廣讚一代化物，漸次開解示其正法。五百外道得法眼淨，八千外道發無上心。時文殊所化五百弟子五體投地言：『南謨佛陀！南謨佛陀！』彼外道中未信解者，亦皆相效供養文殊。文殊領來至佛所已，佛為說法，無不得益。」如文殊鑑機先同後異，方得名為大巧方便。五明大精進者，初文略出，即以佛乘名為佛事，依乘起行名「大功力」。「法華」下，引證也。力能趣實，故云「勇健」。依理起進，故云「難事」，令佛輪王解權賜實。「不動」下，引《金光明》果上精進以況於因。不為二邊所動，永不退入三惡，不失實相正理，方名菩提薩埵。薩埵者，薩埵王子也。彼經本緣，能投身餓虎不惜身命，況餘財物。以此為因成無上道。雖得佛果精進不休，故於眾中起禮身骨，故云「雖得菩提猶尚不息」。況餘凡下，端拱成耶？故不共法中有精進無減。「上兩觀」下，重約賜珠，比決開權以明精進妙功能也。故佛輪王見小乘眾破見思賊有微功者，賜事禪定無漏田宅。若見大士應破大惑獲大智勛，故云「功蓋天下」。於實法界頂，開同體權髻，與實相明珠，得法王記莂，法賜之極極在佛記，故云「賞窮」。施化之意意在開權，故云「解髻」。如此皆由大精進力。

Next, regarding the conditions for cultivating the contemplation of the middle: First, the five conditions are properly explained. Although the names of the five are the same [as before], their meaning differs from that of [entering] provisionality. First, in provisionality, one is able to emerge into provisionality only when the five matters are complete; here, in order to be complete in the five matters, one must enter the middle. Furthermore, only by aspiring to the five matters can one cultivate the middle; the intention behind the five conditions for entering emptiness is likewise the same. Next, in the explanation, what is initially stated as 'unconditioned loving-kindness and compassion' refers to possessing all three kinds of loving-kindness so that it is termed 'unconditioned.' The text from 'This loving-kindness...' onward concludes by establishing the characteristics of the three truths of double negation. This is from chapter fourteen, the 'Chapter on Pure Conduct,' of the Mahāparinirvāṇa-sūtra. At the beginning of that chapter it says: 'Loving-kindness is of three kinds: first, that conditioned by sentient beings; second, that conditioned by phenomena; third, unconditioned. That conditioned by sentient beings conceives all sentient beings as one's parents and kin. That conditioned by phenomena sees that all phenomena arise from conditions. The unconditioned does not abide in the characteristics of phenomena nor in the characteristics of sentient beings.' Fascicle twenty of the Dazhidulun also states: 'Loving-kindness is of three kinds: that conditioned by sentient beings refers to directing it toward immeasurable enemies, kin, and neutral persons in the ten directions. That conditioned by phenomena refers to directing it toward the sages—untainted arhats, pratyekabuddhas, and buddhas—shattering the characteristic of self and mine, and merely contemplating the phenomena of the five aggregates as empty of the four conditions. The unconditioned does not abide in existence or non-existence, and belongs only to the buddhas.' Its phrasing and meaning are largely identical with the Mahāparinirvāṇa-sūtra, and must be explicated. Fascicle five of the Dazhidulun explains that compassion also has these three [types, starting with that conditioned by] sentient beings, and therefore we know that matching the three kinds of loving-kindness and compassion with the three truths makes the meaning extremely clear. Here, speaking from what is superior, it only mentions the unconditioned. If one attains the unconditioned, one inevitably possesses the former two; thus we know it clarifies ultimate loving-kindness and compassion. Without distinguishing these three, it is truly not comprehensive. 'The upper two are shared with bodhisattvas' is a comparative rebuke: they are shared with the bodhisattvas of the Tripiṭaka and shared teachings. That conditioned by phenomena is also shared with the two vehicles; therefore, the third contemplation is further required. 'If loving-kindness is existent or non-existent...' and so forth concludes by establishing the three truths. The 'Chapter on Pure Conduct' of the Mahāparinirvāṇa-sūtra states: 'If loving-kindness is existent, non-existent, or neither existent nor non-existent—such loving-kindness is not the realm of the śrāvakas and pratyekabuddhas, nor is it not different from the biased bodhisattvas; however, when biased bodhisattvas hear the Dharma, they are easily transformed and still possess a small portion of it.' The two vehicles lack it entirely, so it is contrasted solely with them. Up to the twelve links of dependent origination, the seven factors of awakening, the eightfold noble path, the ten powers, the fearlessnesses, and the supernatural powers of all buddhas—there are none that do not take loving-kindness as their root. Therefore, traversing all phenomena throughout the sūtra, it universally concludes: 'Loving-kindness is the Tathāgata; the Tathāgata is loving-kindness.' The text from 'Kāśyapa...' onward clarifies that loving-kindness possesses all virtues. 'The superior loving-kindness...' onward concludes this. 'Hands producing lions' and so forth clarifies that loving-kindness has the function of subduing. The 'Chapter on Pure Conduct' states: 'Devadatta instructed Ajātaśatru to release the drunken elephant Dhanapāla, intending to harm the Tathāgata and his disciples. At that time, it trampled to death immeasurable sentient beings; smelling the scent of blood, the elephant became twice as wild and drunken as usual. Seeing my retinue wearing red robes, it thought it was blood, and rushed toward them again; among my disciples, those who had not yet abandoned desire scattered and fled. The people in the city thought I would perish. Devadatta rejoiced: "How delightful! My wish is fulfilled!" At that time, I immediately entered the samādhi of loving-kindness, extended my hand and showed it to him, whereupon five lions emerged from my five fingers. When the elephant saw this, it became terrified, lost control of its bowels and bladder, and cast itself down to pay homage to me. Good man! At that time, my fingers did not actually produce five lions; it was the power of the wholesome roots of loving-kindness that caused it to be subdued.' Further below, the text raises [examples such as] the wrestlers being terrified when stones were thrown into the air, manifesting adornments to subdue non-Buddhists, causing a mad woman to see [the Buddha] as her own child, and causing a woman afflicted with sores to obtain medicine and recover—all such things are the power of unconditioned loving-kindness. 'Like a lodestone...' and so forth clarifies that unconditioned loving-kindness has the function of gathering and embracing. Thus, in the Lion's Roar chapter of fascicle thirty of the Mahāparinirvāṇa-sūtra, it explains that unconditioned loving-kindness spontaneously attracts, just as a lodestone spontaneously attracts iron. The sūtra raises six similes to illustrate the meaning of loving-kindness: just as a fierce fire cannot burn firewood, yet when the fire blazes the firewood is destroyed and so it is called 'burning'; sunflowers following the sun, plantains [growing] due to thunder, and so on—their meanings are no different; this is the mutual resonance of different phenomena, just as a magnet can attract. The text from 'Now, iron...' onward explains the intention of cultivating the middle. Here it clarifies that loving-kindness and the rest possess the functions of both refutation and establishment. As for refutation: the stone fundamentally does not attract, and fire fundamentally does not burn; the Tathāgata is also like this, fundamentally not delivering sentient beings. As for establishment: even insentient things can give rise to different phenomena; how much more so the dharma-body, relying on the power of its original vows—could it not spontaneously attract sentient beings? If ignorance is not yet shattered, although the principle is fully present, it is like a stone obstructed by a barrier and unable to attract iron. 'Like water producing fire...' and so forth clarifies that loving-kindness has the function of extinguishing afflictions. Fascicle thirty-five of the Dazhidulun, in explaining that the nature of fire is indeterminate, says: 'If fire were truly hot, how could there be people who enter fire without being burned? The fire within the human body does not burn the human body. Fire arising within clouds due to the power of dragons cannot be extinguished by water; if illuminated by fire, that fire is extinguished.' Here ignorance is also like this: ignorance arises dependent on the two contemplations, and cannot be extinguished by the water of the two contemplations; one must turn back and use the fire of wisdom of the middle path to extinguish it. It is to extinguish ignorance that the third contemplation must be clarified. Furthermore, fascicle forty-nine of the Dazhidulun states: 'If the mind clings to the good, shattering it is easy; if the mind clings to emptiness, shattering it is difficult.' Therefore, clinging to emptiness must still be shattered. Just as fire arising among grass is extinguished upon meeting water, but if it arises within water nothing can extinguish it, and so one must turn back and use fire to extinguish it. Here it is also analogous: if one clings to the two delusions, the two wisdoms can extinguish them; if one clings to the two extremes, the two wisdoms cannot extinguish them. Moreover, the Vinaya says: 'Originally it was thought that water could extinguish fire, not anticipating that water could produce fire.' Here it is also like this: originally it was thought that the two wisdoms extinguish delusions, not anticipating that the two wisdoms produce delusions; therefore, one must use the fire of the wisdom of the middle to extinguish the fire of the two wisdoms. Next, fulfilling the original vows: vows are the four universal vows, and the four universal vows also arise based on the four truths. 'Branches and leaves' is a simile for suffering and its origin, which are severed by the preceding two contemplations. 'What is not yet known to be severed' is precisely ignorance; therefore, ignorance is used as a simile for the root. Next, 'lanterns and torches' is a simile for the path and cessation cultivated in the preceding two contemplations. Next, the text from 'Although cultivating...' onward rebukes the pervasive four truths in order to reveal the non-active. 'A hundred rivers' refers to the four truths cultivated by the preceding two contemplations. 'Sāgara...' onward reveals the correct: 'A single shower' refers to the four truths cultivated in the present non-active manner. The text from 'The middle path...' onward unites the simile with the non-active, meaning that its essence is all-pervading. In the third [topic], seeking the Buddha's wisdom: first, the essence of wisdom is clarified. Wisdom must have the eye, so the eye is clarified alongside it. The eye and wisdom are what can reveal what is vast and great; since what reveals is vast, what is revealed must be deep. Deep vertically and far horizontally, all are completely and universally perceived by the eye and wisdom, fundamentally complete from cause to fruit. The text from 'The upper two...' onward uses similes for comparative rebuke. From 'If one cultivates...' onward, using similes and applying them together, this is precisely the function of the contemplation of the middle. 'Eyes and feet' is a simile for perfect understanding and practice. Compared to the preceding two contemplations, their eye and wisdom were blind and lame; lacking understanding and practice, they ultimately did not accord with the middle. 'Reaching the pond' and so forth is what understanding and practice accord with, contrasted with the earlier falling and slipping. 'Drinking and ingesting' and so forth means personally tasting the flavor of the principle, the water of the four virtues; the water's essence is not different, yet it has four distinct natures such as coolness, just as the principle of buddha-nature is one, yet has the distinct four virtues of permanence and the rest. 'Seeing the characteristics of the pond' and so forth means that the pond is entirely water, and the water is wholly the pond. The pond is nirvāṇa. Exhausting the perimeter of the fruitional virtues and fathoming the depths of the buddha-nature is called seeing the pond's characteristics. Seeing phenomena as universally encompassing horizontally is called 'seeing the square and the round.' Seeing the principle as vertically reaching the ultimate is called 'seeing the deep and the shallow.' Provisional and real of the same substance are called square and round. The four identities differ, hence they are called deep and shallow. Seeing is seeing with the Buddha eye; drinking is knowing with the Buddha wisdom. Knowing and seeing are one in essence; the pond and the water are non-dual. Dharma-nature being unstained is called 'pure.' Fourth, 'studying great skillful means': the initial text is a general introduction to giving rise to function based on the essence. 'Without deliberation' and so forth is great wisdom; not relying on prior thought, it is called 'without deliberation.' 'Abiding in Śūraṅgama' is great concentration. The text from 'Inconceivable...' onward generally praises the skillful function of wisdom and concentration. Skillfulness is simply the skillful means within the essence, functioning to transform in accordance with the principle, commensurate with the faculties, and suitable to the occasion. 'Displaying space and wind' and so forth borrows concrete matters to reveal the function. The wind element has no color, yet it is displayed so that it can be seen; worldly fire can burn grass, yet one can enter the fire of the kalpa and render it unable to burn. Attaining the essence of the middle, one possesses this skillfulness; therefore this skillful means is called 'great,' and one studies this skillful means for the sake of its great function. The text from 'Like Maitreya...' onward lodges [the explanation] in the two sages to reveal skillfulness. Vimalakīrti scolded and Maitreya received the rebuke; both sages relied on skillfulness of the same substance. How so? Maitreya received the Buddha's prophecy of a single lifetime [to Buddhahood]; if prophesied for a single lifetime, he was definitely to be born in Tuṣita, so those devaputras came in advance to pay homage. Maitreya's position was that of non-retrogression in the biased teaching, while the devaputras had originally aroused the perfect bodhicitta; Maitreya admonished the devaputras with the biased [teaching], not discerning that the devaputras' perfect faculties were just maturing, which prompted Vimalakīrti to properly ripen the devas while secondarily rebuking Maitreya. He first rebuked him with respect to the three times, saying: 'Is it the past? The future? Or the present? The three times have no abiding; how can you claim to have received the prophecy of a single lifetime?' Next, Vimalakīrti scolded him with respect to the principle of suchness: 'Suchness has no arising or ceasing; how can you speak of receiving the prophecy of awakening?' The note 'and so on' refers to the sūtra's parallel challenges, which pose queries using sentient beings, grass, trees, and sages. Suchness pervades ordinary beings and sages, sentient and insentient: if Maitreya's suchness receives the prophecy, should all sentient beings, Hīnayāna sages, and insentient grass and trees also receive the prophecy? If sentient beings and the rest do not receive the prophecy, Maitreya should likewise not. Why should only sentient beings and sages have receiving and not receiving, as if suchness were not the same? Since the essence of suchness is identical, why should the prophecy not be equal? Refuting and overturning in parallel resolution, the principle is subtle and words are exhausted; the capacity of those to be transformed was matured, and the transformer had long discerned it; silently receiving the scolding, he seemed to incur ridicule, which is why it was mockingly said, 'Do not give rise to this view.' Once their view and mind regarding awakening in the three teachings were shattered, Vimalakīrti expounded the perfect, real awakening for them. Briefly clarifying twenty-five phrases according to what was essential, there was no phenomenon that was not awakening; hence he said: 'Quiescence and extinction is awakening,' and so on. One should interpret the arousing of the aspiration [for awakening] according to the six identities, explaining quiescence and extinction, non-duality, and so forth; when those devaputras heard about awakening, they all awakened to the non-arising [of phenomena]. 'These two great beings struck back and forth...' and so forth means that Maitreya used the provisional to conceal the real, while the Great Being [Vimalakīrti] used the real to conceal the provisional. Thus Maitreya's explanation of the practice of non-retrogression was like a hammer striking Vimalakīrti's anvil, while Vimalakīrti's scolding of the one-lifetime succession was like a hammer striking Maitreya's anvil. Serving mutually as hammer and anvil, they forged the devaputras into vessels; thus their attainment of the endurance of phenomena came from hearing about awakening. 'Causing those difficult to awaken...' and so forth: the devas are attached to pleasure, hence called 'those difficult to awaken.' The subtle principle is profound and hidden, hence called 'the teaching difficult to awaken.' For those difficult to awaken, awakening to the biased and gradual teachings was already difficult in itself; yet upon hearing the perfect awakening, they attained the endurance of the non-arising of phenomena. Were it not for the skill of the two sages serving as hammer and anvil, how could the devaputras have obtained this wondrous stage? Not only for high stages—the initial mind is also analogous. Viewing it from this, scolding and rebuking is not easy: casually depreciating and thwarting harms another's wholesome sprouts. Equally unaware of the capacity and response, one should conform to the peaceful and joyful practices, still waiting for questions before answering with the Mahāyāna. Those who deeply love the Dharma are even warned against speaking too much; when speaking, there must be a model so as not to violate the norms of transformation. First wearing the robe of gentle forbearance, dwelling in the chamber of great loving-kindness, and sitting on the seat of the wondrous emptiness—only then can one skillfully benefit others. Such benefiting of others already brings immense benefit even in the stage of verbal identity; why wait for the five grades or even the stage of non-arising? 'Furthermore, the Tathāgata...' and so forth next lodges the explanation in the Buddha transforming the lesser to clarify skillfulness. Taking the Deer Park provisionally as the beginning of the gradual, it is generally stated that he did not immediately expound the great. The word 'various' refers to the four periods and seven teachings having different expansions and contractions, all guiding them to abandon attachment to the biased and small, and all causing them to return and converge in the One Vehicle; only then can it be called great skillful means. The phrasing in the text is brief, saying only 'various,' but the intent encompasses from the Deer Park up to before the Lotus Sūtra. The words 'abandoning attachment' apply to all seven skillful means; hence it says 'and thereafter opens the Buddha's knowledge and vision.' The text from 'Therefore...' onward further describes the intention behind the transformation: the various skillful means are intended for the real; only when the real is revealed is there a place to return. 'Further with...' and so forth re-explains the intention behind skillfully employing the provisional. Thus the preceding three teachings were different skillful means, all of which were meant to reveal the Lotus Sūtra. 'The Buddha's wisdom...' and so forth praises the Buddha's same substance and unfathomable provisional contrivances; the real within the provisional is difficult to conceive, and the fusion of the real and provisional essence is unmatched by anyone. The text from 'Therefore...' onward reiterates the previous text's intention behind using skillful means, concluding that dull-rooted bodhisattvas coming to the Lotus Sūtra all enter the real, which further manifests the efficacy of skillful means. The phrase 'within the realm' means taking the dharma-dhātu as the territory, the capital of the Dharma King. The Dharma King is without bias, and the rational nature has nothing outside it; receiving transformation and according with the principle is called 'awakening within the realm.' If written as this ring, it is like the Zhuangzi commentary: 'Taking the boundless empty space inside a circle as the center of the ring.' Here it is also like this: the principle of suchness is formless, without beginning and without end; matching this ring-like emptiness is called wondrous accord. The text from 'The upper two...' onward next lodges [the explanation] in Mañjuśrī transforming non-Buddhists to clarify skillfulness. In the lower fascicle of the Ratnakaraṇḍaka-sūtra, because Śāriputra praised Mañjuśrī's supernatural power and wisdom as inconceivable, Pūrṇa said to Śāriputra: 'I also once witnessed what he did. Once, when the Buddha was in the city of Vaiśālī, the Nirgrantha had sixty thousand followers. Entering samādhi, I saw that hundreds of thousands of Nirgranthas ought to be transformed; when I went to expound the Dharma to them, they conversely ridiculed me and uttered coarse, evil words. In three months, none received transformation, so I abandoned them and left. At that time, Mañjuśrī transformed himself into five hundred non-Buddhist teachers and disciples, went to the Nirgrantha's place, prostrated, and said: "Hearing of your renowned virtue, I have come from afar; you are my master, and I am your disciple. May you have compassion and receive me, so that I need not see the recluse Gautama nor hear his teaching." He replied: "Excellent! You are already mature; before long you will understand my disciplinary teaching." The Nirgrantha told the assembly: "Live together harmoniously with these young brahmins, and greet one another. Whenever he speaks, listen intently. Sit in order, and follow the Nirgrantha rules." Mañjuśrī's deportment was extraordinary; at that time, he praised the virtues of the Three Jewels, and also praised all the virtues of the Nirgrantha, causing them to become close to him. Later, at another time, knowing that the assembly had gathered, he immediately said to them: "Regarding the incantations and scriptures we practice, when we recite and chant them, if any virtue of Gautama enters into our scriptures, that is Gautama's true virtue. Why so? Gautama's parents were of the true race of wheel-turning kings; he was adorned with a hundred merits; at his birth the earth shook, and King Brahmā attended him; he walked seven steps by himself and declared with his own mouth: 'Among all beings, I alone am supreme.'" He went on to praise extensively his lifetime of transforming beings, gradually opening their understanding and showing them the true Dharma. Five hundred non-Buddhists attained the purity of the Dharma-eye, and eight thousand non-Buddhists aroused the unsurpassed aspiration. At that time, the five hundred disciples transformed by Mañjuśrī cast their five limbs to the ground, saying: "Namo Buddhāya! Namo Buddhāya!" Those among the non-Buddhists who had not yet attained faith and understanding also imitated them and made offerings to Mañjuśrī. Mañjuśrī led them to the Buddha's presence, and when the Buddha expounded the Dharma to them, all received benefit.' As Mañjuśrī discerned their capacity, first assimilating with them and later revealing difference, only this can be called great skillful means. Fifth, clarifying great vigor: The initial text briefly sets this forth, taking the Buddha vehicle as the Buddha's work, and initiating practice based on the vehicle is called 'great power and merit.' From 'Lotus Sūtra...' onward, it cites proof: the power can tend toward the real, hence called 'valiant and robust.' Initiating progress based on the principle, it is called a 'difficult deed,' causing the wheel-turning king of the Buddha to undo the provisional and bestow the real. From 'Unmoving...' onward, it cites the fruitional vigor from the Suvarṇaprabhāsa-sūtra to illustrate the causal stage. Not moved by the two extremes, never falling back into the three evil paths, and not losing the correct principle of the true mark—only this is called a bodhisattva. 'Sattva' refers to Prince Mahāsattva. In the original story of that sūtra, he was able to throw his body to the hungry tigress without begrudging his bodily life, to say nothing of other wealth. Taking this as the cause, he accomplished the unsurpassed path. Although attaining the fruit of Buddhahood, his vigor did not cease; therefore, within the assembly, he arose and paid homage to the bodily relics, which is why it says 'although attaining awakening, he still does not rest.' How much less could ordinary beings achieve it by sitting with folded hands? Therefore, among the eighteen unshared qualities, there is vigor without diminution. From 'The upper two contemplations...' onward, it re-examines bestowing the jewel, contrasting and resolving the opening of the provisional to clarify the wondrous efficacy of vigor. Thus, when the wheel-turning king of the Buddha sees those of the lesser vehicle having slight merit in defeating the thieves of views and thoughts, he bestows phenomenal dhyāna and untainted lands and residences. If he sees great beings who ought to shatter the great delusions and obtain great wisdom's achievements, it is said that their 'merit covers the empire.' At the crown of the real dharma-dhātu, he opens the provisional topknot of the same substance, bestows the bright jewel of the true mark, and they receive the prophecy of the Dharma King; the ultimate of Dharma gifts culminates in the Buddha's prophecy, hence called 'the reward is exhausted.' The intention behind conferring transformation lies in opening the provisional, hence called 'undoing the topknot.' All of this is due to the power of great vigor.