四教義 7.8

7.8

四明六波羅蜜滿者。問曰：檀波羅蜜云何滿？答曰：一切能施，無所遮礙。乃至以身施時，心無所惜，如尸毘王以身施鴿，解剔皮肉雖受痛苦，舉身上秤以贖鴿命心不悔恨，立誓自證：「我心無悔者，身可平復。」既立誓已，天地震動，身還如故。如是等菩薩本生捨身命施，心不退悔，是檀波羅蜜滿也。問曰：云何尸羅波羅蜜滿？答曰：不惜身命護持淨戒，如須陀摩王。是王精進持戒，常依實語，與劫磨沙波陀大王共期乞暇還國，七日供養沙門竟，即來就終。是王期滿，為持實語戒故，趣期就死，是則為持一戒不惜身命。如是等，處處《因緣經》說本生菩薩因地持戒、捨身命、心不悔恨，即是尸羅波羅蜜滿相。問曰：羼提波羅蜜云何滿？答曰：若人來罵、撾捶、割剝、支解、奪命，心不起瞋，如羼提比丘，常修慈忍，在林樹下入禪三昧。時迦梨王為女色故生愛弊垢，截其手足耳鼻，心忍不動。時王問言：「今截解身，定能忍否？」比丘答言：「意實不瞋恨。」王言：「今誰信汝耶？」比丘答曰：「若實忍，心不瞋恨，當令我身即尋平復。」說是語時，身即如故。如是等不惜身命修行忍辱，是名羼提波羅蜜滿相。問曰：毘梨耶波羅蜜云何滿？答曰：若有大心如大施太子，為一切眾生入海採寶，從龍王得如意珠，欲將還閻浮提，雨衣服、寶物布施眾生。海神惜珠，因其睡臥即盜取其珠，將還海宮。太子覺已，為此珠故，誓以此身抒大海水令海乾盡，從海神索珠，心定不懈。帝釋諸天感太子心為物精進、不惜身命，即將諸天助抒海水，水遂減半，海神怖故，慚愧還珠。亦如釋迦菩薩值弗沙佛，七日七夜翹一脚、目不暫眴。如是等不惜身命、為物精進，是名毘梨耶波羅蜜滿相。問曰：云何名為禪波羅蜜滿相？答曰：如一切禪定自在。又如尚闍梨仙人坐禪時，無入出息，鳥於螺髮中生子，不搖動乃至鳥子飛去。是名禪波羅蜜滿相。問曰：般若波羅蜜云何滿？答曰：菩薩大心分別，如劬嬪婆羅門大臣分閻浮大地作七分，若干大城小城聚落村民盡作七分，般若波羅蜜亦如是，是菩薩般若波羅蜜滿相。今謂此皆下忍智慧，能調伏諸根，滿足六度也。所以者何？下忍智慧力強、煩惱力弱，用此智慧修行六度，能忍六弊、不惜身命成六度也。四波羅蜜滿，正是性念處力至下忍也。禪波羅蜜滿，多是共念處力至下忍也。般若波羅蜜滿，正是緣念處力至下忍也。問曰：羅漢尚不能不惜身命修行六度，下忍智慧之力何能成六度也？答曰：若無慈悲誓願、積劫修行之力，羅漢智慧尚不能爾，何況下忍。今外緣慈悲誓願、久積熏修，內有忍法智慧，助破六弊之力也。

Fourth, explaining the fulfillment of the six pāramitās: Question: How is the dāna-pāramitā fulfilled? Answer: Being able to give everything without any hindrance or reservation, even to the point that when giving one's own body, the mind has no regret. For example, King Śibi gave his body for a dove; though suffering excruciating pain as his skin and flesh were carved away, he stepped onto the balance with his entire body to ransom the dove's life without resentment, making a vow as self-verification: "If my mind is without regret, may my body be restored to normal." Once he had made the vow, heaven and earth shook, and his body returned to its original state. In such jātaka stories of the Bodhisattva relinquishing his body and life in acts of giving without retreat or regret, this is the fulfillment of the dāna-pāramitā. Question: How is the śīla-pāramitā fulfilled? Answer: Upholding the pure precepts without begrudging one's life, as King Sudharma did. This king was energetic in upholding the precepts and always adhered to truthful speech. Having agreed with the Great King Kalmāṣapāda to ask for leave to return to his kingdom, once he had made offerings to the śramaṇas for seven days, he immediately came to face his demise. When the king's term expired, for the sake of upholding the precept of truthful speech, he went to the appointed place to die. This is not begrudging body and life for the sake of upholding a single precept. In such cases, everywhere in the Nidāna-sūtras it is taught that when the Bodhisattva in his causal stage upheld precepts, relinquishing body and life without regret, this is the mark of the fulfillment of the śīla-pāramitā. Question: How is the kṣānti-pāramitā fulfilled? Answer: If someone comes to revile, beat, flay, dismember, or take one's life, the mind does not give rise to anger, like the monk Kṣānti, who constantly cultivated loving-kindness and forbearance, entering meditative samādhi beneath trees in the forest. At that time, King Kali, succumbing to defiled craving on account of female charms, severed his hands, feet, ears, and nose, yet his mind remained forbearing and unmoved. The king then asked: "Now that your body is dismembered, can you truly endure it?" The monk replied: "My mind truly harbors no anger or hatred." The king said: "Who can believe you now?" The monk replied: "If my forbearance is genuine and my mind harbors no anger or hatred, let my body immediately be restored to normal." When he spoke these words, his body was immediately restored as before. In such cases, practicing forbearance without begrudging body and life is called the mark of the fulfillment of the kṣānti-pāramitā. Question: How is the vīrya-pāramitā fulfilled? Answer: If one possesses a great aspiration like Prince Mahātyāgavān, who entered the ocean to gather jewels for all sentient beings, obtained a wish-fulfilling jewel from the dragon king, and wished to bring it back to Jambudvīpa to rain down clothing and precious objects as gifts to sentient beings. The ocean deity begrudged the jewel, stole it while he was asleep, and took it back to the ocean palace. When the prince awoke, for the sake of this jewel he vowed to bail out the great ocean with his own body until it was completely dried up, demanding the jewel from the ocean deity, his resolve steadfast and indefatigable. Śakra and the gods were moved by the prince's energetic effort on behalf of beings and his disregard for his own life; they led the gods to assist in bailing out the sea water, which subsequently dropped by half. Terrified and ashamed, the ocean deity returned the jewel. It is also like the Bodhisattva Śākyamuni encountering Puṣya Buddha, standing on one foot for seven days and seven nights without blinking an eye. In such cases, making energetic efforts on behalf of beings without begrudging body and life is called the mark of the fulfillment of the vīrya-pāramitā. Question: What is called the mark of the fulfillment of the dhyāna-pāramitā? Answer: It is like having sovereign mastery over all dhyāna concentrations. It is also like the hermit Śāṅkarī, who, while sitting in meditation, had neither in-breath nor out-breath, such that birds nested and hatched chicks in his topknot, and he remained unmoving until the chicks flew away. This is called the mark of the fulfillment of the dhyāna-pāramitā. Question: How is the prajñā-pāramitā fulfilled? Answer: The Bodhisattva's great-minded analysis is like the brāhmaṇa minister Govinda dividing the great earth of Jambudvīpa into seven parts, dividing all its various large and small cities, settlements, and villages into seven parts; the prajñā-pāramitā is also like this. This is the mark of the Bodhisattva's fulfillment of the prajñā-pāramitā. Now I say that these are all the wisdom of the lower stage of forbearance, which is capable of subduing the sense faculties and fulfilling the six pāramitās. Why is this? The power of the wisdom of lower forbearance is strong, and the power of afflictions is weak; using this wisdom to practice the six pāramitās, one can endure the six defilements and accomplish the six pāramitās without begrudging body and life. The fulfillment of the [first] four pāramitās is precisely the power of the mindfulness of dharmic nature reaching the lower stage of forbearance. The fulfillment of the dhyāna-pāramitā is mostly the power of shared mindfulness reaching the lower stage of forbearance. The fulfillment of the prajñā-pāramitā is precisely the power of object-oriented mindfulness reaching the lower stage of forbearance. Question: An arhat is still unable to practice the six pāramitās without begrudging body and life; how could the power of the wisdom of lower forbearance accomplish the six pāramitās? Answer: Without the power of vows of loving-kindness and compassion and cultivation accumulated over kalpas, even the wisdom of an arhat cannot do so, much less that of lower forbearance. Here, externally conditioned by vows of loving-kindness and compassion and long-accumulated perfuming cultivation, and internally possessing the wisdom of the dharma of forbearance, there is the power to assist in breaking the six defilements.