止觀輔行傳弘決 8.33

8.33

「一切」下，次明發心。初文明總發心之相，亦先寄次第三觀。一一觀中皆有四文，初以誓自調、次慈悲現生、三現生得益、四結教觀名。「如是」下，結成一心。「唯彼」下，引人為證。證今依病起於弘誓，即同淨名住常寂光而三土現化，故知法身菩薩一切皆然。「唯彼文殊」等者，淨名既依不思議化，若非文殊道力相亞，焉能扣機承旨問疾，先傳如來無量之旨，次自設於起等三問。「答云」下，居士答。初答病因起，「眾生病故」下答病久如，「眾生病愈」下答當云何滅。菩薩初發菩提心時即名大悲，當知此疾與發心同有。眾生無始有因果病，菩薩亦念無始之病，是故菩薩自念念他，故知此病與發心同起。菩薩遍緣一切眾生，於諸眾生悉皆有病，故一切眾生病菩薩亦病，眾生病愈菩薩亦愈。從「夫眾生」下，即以所化顯於能化。「方丈」等者，皆是承昔依病起誓，故成道已有斯勝能。言「茅城背痛」者，茅城俱尸城也。翻名，具如第一卷釋。言背痛者，如前因病說力中引也。準《興起行經》，佛告舍利弗：「昔久遠時羅閱大城，國節會日。國王有病力士，一剎利姓、一婆羅門姓，俱來在會，自共相撲。婆羅門語剎利言：『卿莫撲我，當與錢寶。』剎利便不盡力令其屈伏，二人俱獲王賞，婆羅門竟不報所許。至後節日復來相撲，婆羅門復如前求許，剎利復饒亦不相報。如是至三，剎利念彼數欺於我，便語之言：『卿三誑我，我不用物。』便以右手捺頭、左手捉腰，蹙折其脊如折甘蔗，擎之三旋令眾人見，然後撲地，墮地即死。王大歡喜賜錢十萬。」佛告舍利弗：「剎利力士，我身是也。婆羅門者，調達是也。我以瞋故撲殺力士，由是墮地獄中燒煮榜治，經數千歲。今雖成佛，以殘緣故患於背痛。」此約迹說，用病法門以利於他。《大經》云「吾今此身即是法身，為度眾生示同毒樹，以疾利物。」即此意也。「誓願」去，明初心誓廣、後心方稱，即誓體也。「慈悲」下，明誓功能。云「法喜」等者，此是章安私語。第一本云「如喜禪師、天台大師，發心真實隨念即除，若望差心即不真實。此再修補移真誠文，為後得失。喜禪師者，初從光州與法喜等二十七人同至建業，即其人也。喜師年逾耳順，大師時年二十有七。毛喜戲曰：『尊師何少，弟子何老。』喜曰：『所敬在德，不在年也。』問曰：『何者是德？』喜曰：『善巧說法，即後代之富樓那。降魔除障，即後代之優波毱多。』毛喜善其識人，譚之朝野以為口實。嘗行方等，雉來索命，神王遮曰：『法喜當往西方，次生得道，豈償汝命耶？』建業咸覩，天下共知。」「若發心」下，判得失。言不真實，「要三寶」等是也。要謂要勒，亦遮亦約也。自無專志，要佛加持，云：「佛若不加，大慈何在？」故俗云：「要君者無上。」言「規」者，或求近果，或求速差。具斯二失，名「誑眾生」。若能真誠翻前二過，尚有至於初住之力乃至極果，何但除病而已。

From "all [beings]" downward, [the text] next explains arousing the aspiration [for awakening]. The first passage explains the characteristic of the general arousal of the aspiration, which also first relies upon the sequential threefold contemplation. Within each contemplation there are four passages: first, using vows to regulate oneself; second, manifesting rebirth out of loving-kindness and compassion; third, gaining benefit from manifesting rebirth; and fourth, concluding with the names of the teachings and contemplations. From "thus" downward, it concludes with a single mind. From "only that" downward, it cites people as verification. It verifies that here, relying on illness to arouse the vast vows is identical to Vimalakīrti dwelling in the [Land of] Eternally Quiescent Light while manifesting transformations in the three lands; therefore, one knows that it is so for all bodhisattvas of the dharma-body. As for "only that Mañjuśrī" and so forth: since Vimalakīrti relied upon inconceivable transformations, if Mañjuśrī's spiritual power on the path were not equal to his, how could he stimulate the capacity, receive the [Tathāgata's] directive, and inquire after the illness—first conveying the Tathāgata's immeasurable purpose, and then himself formulating the three questions such as how [the illness] arose? From "replied, saying" downward, the layman replies. First, he replies regarding the arising of the cause of the illness; from "because sentient beings are ill" downward, he replies regarding how long the illness [has lasted]; and from "when sentient beings' illness is cured" downward, he replies regarding how it should be eradicated. When a bodhisattva first arouses the bodhicitta, it is termed great compassion; one should know that this illness exists concurrently with the arousal of the aspiration. Sentient beings have had the illness of causes and effects from beginningless time, and the bodhisattva also contemplates this beginningless illness; therefore, as the bodhisattva contemplates himself, he contemplates others; thus, one knows that this illness arises together with the arousal of the aspiration. A bodhisattva universally takes all sentient beings as his object; with respect to all sentient beings, all have illnesses; therefore, when all sentient beings are ill, the bodhisattva is also ill, and when sentient beings' illness is cured, the bodhisattva is also cured. From "Now, sentient beings" downward, [the text] uses that which is transformed to reveal the one who transforms. "The ten-foot square [room]" and so forth all stem from formerly arousing vows based on illness; thus, having accomplished the path, he possesses this superior ability. As for the "backache at the City of Grass": the City of Grass is the city of Kuśinagara. Its translated name is fully explained as in the first fascicle. As for the "backache": this is cited earlier in the discussion of bodily strength based on illness. According to the *Xingqixing jing*, the Buddha told Śāriputra: "Long ago in the great city of Rājagṛha, on the day of a national festival, the king of the country had two sick wrestlers, one of the kṣatriya caste and one of the brāhmaṇa caste. Both came to the festival and wrestled each other. The brāhmaṇa said to the kṣatriya: 'Do not throw me down, and I will give you money and jewels.' The kṣatriya then did not exert his full strength and yielded to him; both received the king's reward, but the brāhmaṇa never paid what he had promised. When the next festival arrived, they came again to wrestle; the brāhmaṇa again made the same request as before, and the kṣatriya again yielded to him, yet he still did not pay. This happened three times. The kṣatriya thought, 'He has deceived me several times,' and so told him: 'You have deceived me three times; I do not need your goods.' He then pressed down on his head with his right hand and seized his waist with his left hand, snapping his spine like breaking a sugar cane. He held him up and spun him three times for the crowd to see, and then threw him to the ground; falling to the ground, he died immediately. The king was greatly pleased and rewarded him with one hundred thousand coins." The Buddha told Śāriputra: "The kṣatriya wrestler was my own body. The brāhmaṇa was Devadatta. Because of anger I threw down and killed the wrestler, and on that account fell into hell, being boiled, burned, and tortured for several thousand years. Now, although I have become a Buddha, due to the residual conditions I suffer from a backache." This is explained in terms of the traces, using the dharma-gate of illness to benefit others. The *Mahāparinirvāṇa-sūtra* says: "My present body is indeed the dharma-body; in order to cross over sentient beings, I manifest as identical to a poisonous tree, using illness to benefit living beings." This is precisely the meaning. From "vows" onward, it explains that the initial mind's vows are vast and only in the subsequent mind are they fulfilled—that is, the substance of the vows. From "loving-kindness and compassion" downward, it explains the function of the vows. As for the mention of "Faxi" and so forth: this is Zhang'an's private note. The first manuscript states: "Like Chan Master Xi and the Great Master of Tiantai: when the arousal of the aspiration is genuine, [the illness] is eliminated immediately upon recollection; if one looks forward to a cure, the mind is not genuine. This has been re-edited, moving the passage on genuineness and sincerity to address subsequent gains and losses." As for Chan Master Xi: he initially went together with twenty-seven people, including Faxi, from Guangzhou to Jianye; he is that very person. Master Xi was over sixty years old, while the Great Master was twenty-seven years of age at the time. Mao Xi joked, saying: "Why is the venerable master so young, while the disciple is so old?" Xi said: "What is respected is virtue, not age." [Mao Xi] asked: "What is this virtue?" Xi said: "Skillfully preaching the Dharma makes him a Pūrṇa of later generations; subduing māras and eliminating obstacles makes him an Upagupta of later generations." Mao Xi praised his ability to discern people, and spoke of it throughout the court and the countryside as a common topic of conversation. Once when [Master Xi] was practicing the Vaipulya [repentance], a pheasant came to demand his life. A spirit king blocked it, saying: "Faxi is destined to go to the Western [Pure Land] and attain the path in his next life; how could he repay his life to you?" All of Jianye saw this, and it was known throughout the world. From "if in arousing the aspiration" downward, [the text] judges gain and loss. To say it is "not genuine" refers to "demanding of the Three Jewels" and so forth. "To demand" means to constrain or force, implying both prevention and stipulation. Lacking a focused resolve in oneself, one demands the Buddha's empowerment, saying: "If the Buddha does not grant empowerment, where is his great compassion?" Thus common sayings have it: "One who coerces the ruler recognizes no superior." As for "seeking": it is either seeking an immediate fruit or seeking a swift cure. To possess both of these two faults is called "deceiving sentient beings." If one can be genuine and sincere, reversing the previous two errors, one will possess the power even to reach the initial station and ultimately the supreme fruit—how could it merely eliminate illness?