止觀輔行傳弘決 7.18

7.18

「若如上」去，次明尸度攝三。初明攝法，列教斥失，如文。請加中云「瑕玷」者，瑕，玉病也。玷，玉缺也。毀重如玷，破輕如瑕。「毒龍」等者，《大論》十三云「如釋迦菩薩本身曾為大力菩薩毒龍，若觸嗅視，弱者便死、彊者氣噓乃死。此龍曾受一日一夜戒，入靜林中獨坐思惟，坐久疲怠而便臥睡。龍法若睡，形狀如蛇，文章七寶。獵者見之，便驚走曰：『如此希有難得之皮。若上大王，不亦宜乎。』以杖按頭，以刀剝皮。龍自思惟：『我力如意，傾覆此國猶如反掌，此之小人豈能困我？我今持戒不計此身，當從佛語。』於是自忍，眠目不視、閉氣絕息，憐愍此人。一心受剝不生悔意。既失皮已，赤肉在地。時為日炙宛轉土中，欲趣大水。見諸蟲蟻唼食其身，為護戒故復不敢動。自思言：『我今此身以施諸蟲蟻，為佛道故。今以肉施，用充其命。後成佛時，當以法施以益其心。』如是誓已身乾命絕，即生第二忉利天上。獵師者，調達、六師等是。諸小蟲輩，今初轉法輪八萬諸天得道者是。」「須陀」等者，是《大論》中名，《仁王》名為普明王。經云「為班足王而捉將去，從其乞願，一日行施，飯食沙門頂禮三寶。班足許已，還國依七佛法請百法師，一日二時講《仁王般若》。第一法師為王說偈云：

From “If, as above” onward, the text next explains the perfection of morality subsuming the three [types of morality]. First it explains the subsumption of the Dharmas, listing the teachings and rebuking defects, as in the text. In the invocation for empowerment, “flaws and blemishes” refers to: a flaw (xia) is an imperfection in jade; a blemish (dian) is a defect in jade. Serious transgression is like a blemish; slight breach is like a flaw. Regarding “poisonous dragon” and so forth, the Dazhidulun, scroll thirteen, states: “For example, Śākyamuni Bodhisattva in a past life was once a mighty bodhisattva poisonous dragon; if it touched, smelled, or looked [at someone], the weak would die at once, and the strong would die when it exhaled its breath. This dragon once received the precepts for a day and a night, and entered a quiet forest to sit alone in contemplation. After sitting for a long time, it became tired and weary, and fell asleep. According to the nature of dragons, when sleeping its form became that of a snake, with markings of the seven treasures. When a hunter saw it, he was startled and then ran, saying: ‘Such a rare and hard-to-obtain skin! If offered to the great king, would it not be suitable?’ He pressed its head down with a staff and stripped its skin with a knife. The dragon thought to itself: ‘My power is as I wish; overturning this country would be as easy as turning over my palm. How could this petty man distress me? Now, keeping the precepts, I do not consider this body; I must follow the Buddha's words.’ Thereupon it restrained itself, closed its eyes and did not look, held its breath and ceased respiration, feeling pity for this man. Single-mindedly it endured being skinned without giving rise to regret. Having lost its skin, its raw red flesh lay on the ground. At that time, scorched by the sun, it rolled in the dirt, wishing to head toward a large body of water. Seeing various insects and ants biting and eating its body, in order to protect the precepts it dared not move again. It thought to itself: ‘I now give this body of mine to these insects and ants for the sake of the Buddha-path. Now I give my flesh to sustain their lives; later, when I attain buddhahood, I shall bestow the Dharma upon them to benefit their minds.’ Having made this vow, its body dried up and its life ended, and it was immediately reborn in the second heaven, the Trāyastriṃśa Heaven. The hunter was Devadatta, the six teachers, and so on; the small insects were the eighty thousand devas who attained the path at the first turning of the wheel of the Dharma.” Regarding “Sudatta” and so forth, this is the name in the Dazhidulun; in the Renwang [jing] he is named King Puming (Prabhāpāla). The sūtra states: “He was captured and taken away by King Kalmāṣapāda. He begged of him a wish: to practice giving for one day, feed śramaṇas, and prostrate to the Three Jewels. After Kalmāṣapāda granted this, he returned to his kingdom and, in accordance with the Dharma of the seven buddhas, invited a hundred Dharma masters to preach the Renwang bore [jing] twice a day. The first Dharma master spoke a verse for the king, saying: