淨名經關中釋抄 1.28.2

1.28.2

有大誓願（願大名大四弘誓願也）心不可動（心大名大四魔不動）精進不退（能忍難忍）初願大。 即成眾生義。 二心大。 即大心眾生義三精進大。 即勇健義也。 十地論有十種。 一菩提薩埵。 從菩提智生故。 二摩訶薩埵。 住大乘故。 三第一薩埵。 證第一法故。 四勝薩埵。 覺悟勝法。 五最勝薩埵。 智惠最勝故。 六上薩埵。 起上精進故。 七無上薩埵。 開示無上法故。 八力薩埵。 廣知十力故。 九無比薩埵。 世間無比故。 十不思議薩埵。 一念成佛故。 又如下不盡有為中明不離大慈不捨大悲生死無數劫意而有勇聞佛無量德志而不倦等皆是明薩埵心也。 結業身者。 小乘俱舍所明乃至成佛入涅槃皆結業身。 不明法身應生。 大乘所明法身應生。 仁王云。 地前菩薩三十心結業生。 初地至七地隨願生。 八地已去法身無生。 應物現生。 此法身也　大智本行天台云。 大智歎解本行歎行。 解如於目。 行如於足。 目足備者到清涼池。 又有二智。 實皆權智。 實智是本故大。 又三智。 一一切智。 觀空。 二道種智。 照假。 三一切種智。 照中。 智體用圓故名大智。 又有四智。 一成所作智。 二妙觀察智。 三平等性智。 四大圓鏡智。 此第四為大。 小乘十智非此明也　法城。 韋昭釋名云。 城者盛也。 盛人物故。 博物志云。 夏禹作城。 強者攻。 敵者戰弱者守。 今佛法亦爾。 弱以戒守。 敵以定戰強以惠攻。 故借喻也。 十地經說四種護。 一護教法。 書寫演說故。 二護理法。 自證教他故。 三護行法。 自行教他故。 四護果法自成教他成故也　悉以清淨者。 外道六行斷結斷已復生。 二乘見修二道斷惑不了本性寂滅故。 皆不名悉已。 菩薩了本寂滅故名悉已也　五蓋十纏如常。 無量蓋纏者。 圓滿大乘一切煩惱同迷真理故。 凡起惑等名蓋纏。 以等覆真理故。 下文云。 諸煩惱是道場。 知如實故。 又云。 一念知一切法是道場。 成就一切智故。 准此或若不等覆真理。 豈悟時一念同知一切法也　七辯者。 大論云。 捷疾辯（於法無畏故）二利辯。 利根深入故。 三無盡辯。 實相無盡故。 四不斷辯。 無諸戲論故。 五隨應辯。 已斷法愛故。 六義辯。 得涅槃利故。 七世間最上辯。 說大乘事故　七德者。 七波羅蜜也。 治七蔽垢故。 一一切殊如施治慳等無相不異故言其相不異　逮無所得者。 逮及也。 謂及至第八地以無所得名無生忍。 不起即無生也　不退轉法輪者。 小乘但名法輪。 有生滅故。 大乘名不退轉法輪。 理無生滅故。 轉者說也　飾形靡俗者。 靡偃也。 謂三十二相說法生善。 如風靡草。 書云。 君子之德風也。 小人之心草也。 風偃草化導行也　深入緣起等者。 謂觀智深也。 外道邪因無因故墮邪見。 二乘觀十二因緣生滅無常故。 但斷正使。 菩薩觀因緣不生不滅。 無無明亦無無明盡。 深入達實相故。 無復餘習氣也。 近無等等者無等等佛也。 今大士自在智惠能近也。 天台云。 等觀觀空也。 不等觀假名差別也　等不等者者。 中道正觀體圓故等。 用異故不等　不淨喜者。 喜受也。 清淨法喜也。 假名天。 大論云。 如國王名天子也。 生天者諸天也　腎聖天者。 證第一義天也　妙生者。 亦可從法化生也　四梵行者。 思益云。 慈悲喜捨也　天龍雜眾者。 此中有人有天有凡有聖有本有跡。 故言雜。 問。 此等八部若善業所招合受人天之報。 若是惡業不合見佛聞法。 今形受龍鬼而預會聞法何耶。 答。 天台云。 過去因異一。 若戒急而乘緩者。 受人天身不聞正法。 二若戒緩而乘急者。 受龍鬼身而聞正法。 三若乘戒俱急。 即受人天身聞法。 四若乘戒緩者。 受惡身而不聞法。

"Endowed with great vows" (vows being great is called 'great', which refers to the four universal vows), "their minds immovable" (the mind being great is called 'great', unmoved by the four māras), and "advancing vigorously without turning back" (able to endure what is hard to endure). The first, great vows, constitutes the meaning of sentient beings. The second, great mind, constitutes the meaning of sentient beings with great minds. The third, great vigor, constitutes the meaning of bravery and strength. The *Daśabhūmikavyākhyāna* lists ten kinds: first, bodhi-sattva, because of being born from awakening-wisdom; second, mahā-sattva, because of abiding in the Great Vehicle; third, agra-sattva (foremost sattva), because of realizing the foremost dharma; fourth, viśiṣṭa-sattva (distinguished sattva), awakening to the distinguished dharma; fifth, uttama-sattva (supreme sattva), because wisdom is supreme; sixth, uttara-sattva (higher sattva), because of giving rise to higher vigor; seventh, anuttara-sattva (unexcelled sattva), because of disclosing the unexcelled dharma; eighth, bala-sattva (empowered sattva), because of broadly knowing the ten powers; ninth, anupama-sattva (incomparable sattva), because of being incomparable in the world; tenth, acintya-sattva (inconceivable sattva), because of achieving Buddhahood in a single thought-moment. Furthermore, as explained below in "Not Exhausting the Conditioned," not departing from great loving-kindness, not abandoning great compassion, being courageous in mind through countless kalpas of saṃsāra, and being tireless in intent upon hearing of the Buddha's immeasurable virtues—all these elucidate the mind of a bodhisattva. / Regarding "bodies born of defilement and karma": what is explained in the Lesser Vehicle's *Kośa* is that up until achieving Buddhahood and entering nirvāṇa, all are bodies born of defilement and karma, not recognizing responsive births of the dharmakāya. What the Great Vehicle explains is responsive births of the dharmakāya. The *Benevolent Kings Sūtra* states that the thirty minds of bodhisattvas prior to the stages are born of defilement and karma; from the first to the seventh stage they are born according to their vows; and from the eighth stage onward the dharmakāya is unborn, manifesting births in response to beings. This is the dharmakāya. / Regarding "great wisdom and fundamental practices," Tiantai states: "Great wisdom praises understanding; fundamental practices praise conduct. Understanding is like the eyes; conduct is like the feet. When eyes and feet are both complete, one reaches the cool pond." Furthermore, there are two kinds of wisdom: both ultimate and provisional wisdom; ultimate wisdom is the fundamental, hence it is great. Furthermore, there are three kinds of wisdom: first, all-knowledge, which contemplates emptiness; second, knowledge of the aspects of the path, which illuminates the provisional; third, knowledge of all aspects, which illuminates the middle. Because wisdom's substance and function are complete, it is called 'great wisdom'. Furthermore, there are four kinds of wisdom: first, the wisdom of accomplishing actions; second, the wisdom of marvelous observation; third, the wisdom of equality; fourth, the great round mirror wisdom. Here, the fourth is the great one. The ten wisdoms of the Lesser Vehicle are not what is explained here. / "Dharma city": In Wei Zhao's *Shimeng*, it is said: "'City' (*cheng*) means abundant (*cheng*), because it abounds in people and goods." The *Bowuzhi* says: "Yu of the Xia built cities: the strong attack, equals battle, and the weak defend." Now the Buddha's Dharma is also like this: the weak defend with precepts, equals battle with concentration, and the strong attack with wisdom. Thus a metaphor is borrowed. The *Daśabhūmika Sūtra* speaks of four kinds of protection: first, protecting the teaching-dharma, by copying and expounding it; second, protecting the principle-dharma, by personally realizing it and teaching others; third, protecting the practice-dharma, by personally practicing it and teaching others; fourth, protecting the fruit-dharma, by personally attaining it and causing others to attain it. / "All have been completely purified": Non-Buddhists sever fetters through the six practices, but once severed they arise again. When the two vehicles sever defilements via the paths of seeing and cultivation, they do not comprehend that the original nature is quiescent and extinguished; hence neither is called 'completely'. Bodhisattvas comprehend original quiescence and extinction, hence it is called 'completely'. / The five hindrances and ten bonds are as usual. Regarding "immeasurable hindrances and bonds": in the complete Great Vehicle, all defilements equally obscure the true principle; whenever defilements arise, they are all called hindrances and bonds, because they equally cover the true principle. A later passage says: "All defilements are the seat of awakening, because one knows them as they truly are." It also says: "Knowing all dharmas in a single thought-moment is the seat of awakening, because one accomplishes all-knowledge." According to this, if they did not equally cover the true principle, how could one in a single thought-moment know all dharmas equally at the time of awakening? / Regarding the "seven kinds of eloquence," the *Da zhidu lun* lists: [first,] swift eloquence (being fearless regarding dharmas); second, sharp eloquence (entering deeply with sharp faculties); third, inexhaustible eloquence (the true mark being inexhaustible); fourth, uninterrupted eloquence (free from all conceptual proliferation); fifth, adaptable eloquence (having already severed attachment to dharmas); sixth, meaningful eloquence (obtaining the benefit of nirvāṇa); seventh, supreme worldly eloquence (speaking of the matters of the Great Vehicle). / The "seven virtues" are the seven pāramitās, because they cure the defilements of the seven veils. The first, everything is distinct, such as giving curing stinginess, etc.; because they are formless and not different, it says 'their marks are not different'. / "Attaining non-attainment": 'Attaining' (*dai*) means reaching (*ji*). This means that upon reaching the eighth stage, through non-attainment it is called the forbearance of non-arising dharmas. Non-arising is simply non-birth. / "The irreversible wheel of the Dharma": In the Lesser Vehicle it is merely called the wheel of the Dharma, because it involves arising and cessation. In the Great Vehicle it is called the irreversible wheel of the Dharma, because the principle has no arising or cessation. 'Turning' means speaking. / "Adorning their forms to sway the worldly": 'Sway' (*mi*) means bend down (*yan*). This means that through the thirty-two marks and preaching the Dharma they generate goodness, just as the wind sways the grass. The *Classic of History* says: "The virtue of the gentleman is the wind; the heart of the petty person is the grass. When the wind bends the grass, the transformative guidance proceeds." / "Deeply entering dependent origination, etc.": This refers to the depth of contemplative wisdom. Because non-Buddhists hold wrong causes or no causes, they fall into wrong views. Because the two vehicles contemplate the twelve links of dependent origination as arising and ceasing, and impermanent, they only sever the primary defilements. Because bodhisattvas contemplate dependent origination as neither arising nor ceasing, with no ignorance and no exhaustion of ignorance, deeply penetrating and realizing the true mark, they have no remaining residual habits. / "Approaching the unequaled": The unequaled is the Buddha. Now the great being's sovereign wisdom is able to approach him. Tiantai says: "Equal contemplation is contemplating emptiness; unequal contemplation is contemplating nominal distinctions." / "Those who are equal and unequal": In the correct contemplation of the middle way, its substance is complete, hence 'equal'; its functions are distinct, hence 'unequal'. / "Pure joy": Joyful feeling; the joy of the pure Dharma. / "Nominal devas": The *Da zhidu lun* says: "Just as a king of a country is called the Son of Heaven." / "Born devas": All the gods. / "Noble and sage devas": Those devas who have realized the ultimate meaning. / "Wondrous birth": It can also mean being transformed and born from the Dharma. / The "four brahma practices": The *Viśeṣacintibrahmaparipṛcchā* says: loving-kindness, compassion, sympathetic joy, and equanimity. / "The mixed assembly of devas and nāgas": In this assembly there were humans, devas, ordinary beings, sages, fundamental traces, and manifested traces, hence it is called 'mixed'. Question: If these eight classes of beings were invited by wholesome karma, they ought to receive human and deva retributions; if by unwholesome karma, they should not be fit to see the Buddha and hear the Dharma. Now, having received the forms of nāgas and ghosts, why do they attend the assembly and hear the Dharma? Answer: Tiantai says that past causes differ. First, if precepts were urgent but the vehicle was relaxed, one receives a human or deva body but does not hear the true Dharma. Second, if precepts were relaxed but the vehicle was urgent, one receives a body of a nāga or ghost and hears the true Dharma. Third, if both vehicle and precepts were urgent, one receives a human or deva body and hears the Dharma. Fourth, if both vehicle and precepts were relaxed, one receives an evil body and does not hear the Dharma.