萬善同歸集 2.58

2.58

答：「《般若經》云：『若菩薩知心性即是菩提，而能發起大菩提心，是名菩薩。』又上首菩薩云：『吾於無所求中，而故求之，又無所發。』菩薩云：『知一切法皆無所發，而發菩提心。然於所證真如，如外無智，能發妙智，智外無如。雙照雙遮，不存不泯。不二而二，理智自分；二而不二，能所俱寂。』次即歸命三寶無上福田，起堅固心，具不壞信；離五怖畏，成三菩提，最初之因緣，攝一切善法。《大報恩經》云：『如阿闍世王，雖有逆罪，應入阿鼻獄，以誠心向佛故，滅阿鼻罪，是謂三寶救護力也。又如在山林曠野，恐怖之處，若念佛功德，恐怖即滅。是故歸憑三寶，救護不虛。』古德云：『山有玉，則草木潤；泉有龍，則水不竭；住處有三寶，則善根增長。』謂三寶救護力也。《法句經》云：『帝釋命終，入驢母腹中。因歸命三寶，驢韁解走，破壞坏器；其主打之，尋時傷胎，其神却復天身。佛為說偈，帝釋聞之，達罪福之變、解興衰之本、遵寂滅之行，得須陀洹道。』《木槵子經》云：『時有難國，王名波金璃，白佛言：「我國邊小，頻歲賊寇；五穀勇貴，疾病災行；人民困苦，我恒不安。法藏深廣，不得修行；惟願垂矜，賜我法要。」佛告王言：「若欲滅煩惱障者，當穿木槵子一百八箇，常以自隨，志心無散，稱南無佛陀、南無達摩、南無僧伽。乃至能滿百萬遍者，當斷百八結業，獲無上果。」王聞歡喜：「我當奉行。」佛告王言：「有莎斗比丘，誦三寶名，經歷十歲，得成斯陀含果；漸次修行，今在普香世界，作辟支佛。」王聞是已，倍復修行。』」

Answer: "The Prajñāpāramitā Sūtra says: 'If a bodhisattva knows that the nature of the mind is itself bodhi, and yet can generate the great bodhicitta, this is called a bodhisattva.' Furthermore, a leading bodhisattva said: 'In seeking nothing, I nonetheless seek it; in having nothing to generate, I nevertheless generate it.' A bodhisattva said: 'Knowing that all dharmas have nothing to generate, yet one generates the bodhicitta. However, with regard to the tathatā that is realized, outside of tathatā there is no wisdom that can generate wondrous wisdom, and outside of wisdom there is no tathatā. It doubly illuminates and doubly conceals, neither existing nor perishing. Not two yet two, principle and wisdom are naturally distinguished; two yet not two, subject and object are both tranquil.' Next is taking refuge in the triratna, the unexcelled field of merit, raising a firm mind and possessing indestructible faith; leaving behind the five terrors and accomplishing the three bodhis, it is the primary cause that gathers all wholesome dharmas. The Dafangbian Fobao'en Jing says: 'As with King Ajātaśatru, although he had committed rebellious offenses and should have entered the Avīci hell, because of his sincere mind directed toward the Buddha, his Avīci offenses were extinguished; this is called the protective power of the triratna. Furthermore, when in fearful places such as mountains, forests, and wildernesses, if one is mindful of the Buddha's virtues, the terror is extinguished immediately. Therefore, taking refuge in the triratna provides protection that is not in vain.' An ancient master said: 'When a mountain has jade, its plants and trees are moistened; when a spring has a dragon, its water does not run dry; when a dwelling place has the triratna, wholesome roots grow.' This refers to the protective power of the triratna. The Dharmapada says: 'When Śakra's life ended, he entered the belly of a female donkey. Because he took refuge in the triratna, the donkey broke loose from its tether and ran, breaking pottery vessels; its master beat it, which immediately injured the fetus, and Śakra's spirit returned to his heavenly body. The Buddha spoke a gāthā for him, and upon hearing it, Śakra understood the transformations of offenses and merit, comprehended the root of rise and fall, complied with the practice of tranquil cessation, and attained the path of a srotāpanna.' The Mu Huanzi Jing says: 'At that time, in the country of Nanda, there was a king named Ba Jinli, who said to the Buddha: "My country is remote and small, troubled by bandits year after year; the five grains are exorbitantly expensive, and pestilence and calamities run rampant; the people are in distress, and I am constantly ill at ease. The treasury of the Dharma is deep and vast, and I cannot practice it; I only pray that you will show compassion and bestow upon me an essential teaching." The Buddha told the king: "If you wish to extinguish the hindrance of defilements, you should string together one hundred and eight soapberry seeds, keep them constantly with you, and with an undispersed mind recite, 'Namo Buddhāya, Namo Dharmāya, Namo Saṅghāya.' If you can fulfill a million recitations, you will sever the one hundred and eight fetters of karma and attain the unexcelled fruit." When the king heard this, he rejoiced: "I shall practice it accordingly." The Buddha told the king: "There was a bhikṣu named Shādou who recited the names of the triratna for ten years and attained the fruit of a sakṛdāgāmin; gradually cultivating, he is now in the Universal Fragrance World as a pratyekabuddha." Having heard this, the king redoubled his practice.'"