淨名經關中釋抄 1.28.4

1.28.4

說普集經也　蔽於大眾者。 昔說小乘。 以法劣故但現丈六比丘劣身。 今說淨土大乘。 以法勝故故處寶師子座上現巍巍之身映蔽眾會。 故法華云。 長者在門內則寶机承足。 威德特尊。 出門外則著蔽垢衣。 狀有所畏。 門內表大乘實相理內。 門外表小乘應跡在外。 復次昔現劣表小乘可思議解脫。 今現勝表大乘不可思議解脫。 復次昔教佛現劣故淨名亦劣身寢疾。 今教現勝故淨名現通坐座掌擎大眾等。 又下偈歎目淨修廣反說法不有不無。 即是歎此大乘法會勝身勝法。 始在佛樹及三轉法輪等。 即昔說小乘時劣身權教也　獻蓋合蓋者。 獻蓋下能奉上表因必趣果。 合蓋彼異此一表在因則是殊至果則悟一。 又蓋者表慈悲也。 在因有緣慈即異。 在果無緣慈即一　悉於中現者。 於一蓋現三千表一法性淨土能現十方應緣淨穢之土。 故下文云。 諸佛如來功德平等。 為教化眾生故現佛土不同。 佛土應物有異。 佛身亦隨應不同。 故金光明云。 諸佛法身猶若虛空。 應物現形如水月。 身土既殊。 當知說法亦應物差別。 然寶積下問疑生此焉　歎未曾有口業。 合掌禮佛身業。 目不暫捨心。 信心發於內故三業現於外。 故注云。 現相於外也　心淨已度諸禪定。 梵曰波羅蜜。 此云度。 亦云彼岸。 此歎如來到禪定之際也　導眾已寂者。 寂滅涅槃也。 言佛以八正道導引蒼生到於涅槃。 不同六師也　善分別者。 無名相中應眾生故假名相分別也　於第一義而不動者。 外道執見心說。 二乘法執心說。 皆名動也。 如來無見無執故不動也　辯同不乖異等者。 一乘為同。 三乘為異。 應物說三故同不乖異。 會三為一故異不乖同　復次於我無我而不二。 我無我實性一故異不乖同。 應物說我無我異故同不乖異。 淨不淨等例然。 故中論頌云。 諸佛或說我。 或說於無我。 諸法實相中。 無我無非我　有不自生等者。 若法本有生。 應不待緣而有。 今待緣而有。 明非本有。 若法定無性。 應緣會之時亦無。 緣會既有。 明非無性也。 若定無者。 如龜毛兔角。 緣會亦無也。 此因成假破也　有有故有無者。 有無相待生諸法。 正有之時未有無　既未有無。 待誰言有。 無亦如是。 小乘說有為法。 四相相遷念生滅。 即此生滅亦相待生。 且生時無滅。 待誰說生。 滅時無生。 待誰說滅。 故云自有即不有。 自無即不無也　有亦不由緣者。 已有故不須緣。 無亦不由緣。 如兔角故決定無。 何用緣。 論曰者。 大智論也　從緣故不有者。 藉他緣有非他有也　緣起故不無者。 被他緣生起故。 豈名定無也　無我無造等者。 既被善惡業牽。 即我不自在。 我不自在故無我也　自然之理者。 道理必然也。 外道自然也。 亦云理其然矣　佛樹者菩提也。 佛於下成道名為佛樹。 亦名道樹。 西域記云。 摩竭提國迦耶山東有正覺山。 山西南十四五里有菩提樹。 畢鉢羅樹也。 周垣疊石。 中有金剛座。 昔賢劫初成大地俱起據千界之中下極金剛輪上侵地際金剛所成。 周百餘步。 賢劫千佛坐而入金剛故曰金剛座焉。 此樹冬夏不凋。 唯至佛涅槃日凋落。 須生如故。 佛涅槃後諸國王等遂以兩軀觀自在像南北標記。 傳聞耆舊曰。 此像沒盡佛法滅矣。 今南隅菩薩沒過胸矣　力降魔等者。 三義。 一出家。 因果經云。 太子十九踰城出家。 二習邪壞異。 四分律云。 一詣羅閱城同阿藍迦藍修不用處定。 知非正道而捨之。 二詣摩竭提界欝頭藍弗修非非想定。 知非捨。 三至象頭山同彼外道六年苦行。 知非亦捨。 故經云。 以無心意無受行而悉摧伏諸外道也。 三受食成道。 因果經云。 今我若復以此羸身而取道者。 彼外道當言自餓是涅槃。 因我當受食然後成道。 婆沙云。 菩薩知苦行非真。

refers to preaching the Sūtra of Universal Assembly. As for "overshadowed the great assembly": in the past, when he taught the Hinayana, because the Dharma was inferior, he only manifested an inferior sixteen-foot body of a monk. Now, when he teaches the Mahayana of the Pure Land, because the Dharma is superior, he sits upon a precious lion throne and manifests a towering, sublime body that outshines and overshadows the gathered assembly. Therefore the Lotus Sūtra says that when the elder is inside the gate, his feet rest upon a precious stool and his majesty is singularly exalted; but when he steps outside the gate, he wears ragged, soiled robes, appearing fearful. Inside the gate represents the internal principle of the Mahayana true mark; outside the gate represents the inferior trace of the Hinayana manifested externally. Furthermore, the inferior manifestation in the past represented the conceivable liberation of the Hinayana; the superior manifestation now represents the inconceivable liberation of the Mahayana. Furthermore, because the Buddha manifested an inferior body in the past teachings, Vimalakīrti also took on an inferior body and lay ill; but because the present teaching manifests superior power, Vimalakīrti displays supernormal powers, sits on his seat, and lifts the great assembly in his palm. Moreover, the verse below praises his pure, wide, and long eyes, and conversely states that his preaching is neither existent nor nonexistent: this directly praises the superior body and superior Dharma of this Mahayana Dharma assembly. His initial presence under the Buddha-tree, his three turnings of the wheel of the Dharma, and so on, all pertain to the inferior body and provisional teachings of the past Hinayana period. As for "offering the canopies and joining the canopies": offering the canopies below by presenting them upwards signifies that the cause necessarily tends toward the fruit. Joining the canopies, where the many different ones become this single one, signifies that in the cause there are distinctions, but upon reaching the fruit one awakens to unity. Furthermore, the canopy symbolizes loving-kindness and compassion: in the cause there is condition-based compassion, which is diverse; in the fruit there is unconditioned compassion, which is one. As for "everything was manifested therein": manifesting the trichiliocosm within a single canopy symbolizes that the pure land of the single Dharma-nature can manifest pure and defiled lands of the ten directions in response to conditions. Hence the text below says: "The merit of all Buddhas, Tathāgatas, is equal, yet to teach and transform sentient beings, they manifest different Buddha lands." As Buddha lands differ in response to beings, the Buddha's body also varies in response to them. Therefore the Suvarṇaprabhāsa Sūtra says: "The dharmakāya of all Buddhas is like empty space; it manifests forms in response to beings like the moon reflected in water." Since body and land are diverse, one should know that the preaching of the Dharma likewise differs in response to beings. Ratnakūṭa's question below regarding doubt arises from this. Praising it as unprecedented is an action of speech. Joining palms and paying homage to the Buddha is an action of body. Not averting one's gaze for an instant is the mind. Faith arises within, and therefore the three actions manifest externally; hence the commentary says, "The signs are manifested outwardly." "His mind pure, he has already crossed over all dhyānas and concentrations": in Sanskrit, pāramitā; here it is translated as "crossed over" and also as "the other shore." This praises the Tathāgata's reaching the ultimate limit of dhyāna and concentration. "Having guided the multitudes, he is already quiescent": "quiescent" means the cessation of nirvāṇa. This says that the Buddha guides all living beings to nirvāṇa by means of the Eightfold Noble Path, unlike the six non-Buddhist masters. "Skillfully distinguishing": within what is free of names and marks, he makes provisional distinctions with names and marks in response to sentient beings. "Unmoving in the ultimate truth": non-Buddhists speak with minds attached to views, and followers of the two vehicles speak with minds attached to dharmas—both are called "moving." The Tathāgata is free of views and attachments, and therefore remains unmoving. "Expounding the identical without contradicting the distinct, etc.": the One Vehicle is the identical; the three vehicles are the distinct. Preaching the three in response to beings means the identical does not contradict the distinct; gathering the three into one means the distinct does not contradict the identical. Furthermore, regarding self and nonself, they are non-dual: because the true nature of self and nonself is one, the distinct does not contradict the identical; because he preaches self and nonself differently in response to beings, the identical does not contradict the distinct. Pure and impure, and so forth, follow this pattern. Hence a verse in the Mūlamadhyamakakārikā says: "The Buddhas have sometimes spoken of self, / And sometimes spoken of nonself; / In the true mark of all dharmas, / There is neither self nor non-self." As for "existing things are not self-originated, etc.": if a dharma originally possessed arising, it should exist without relying on conditions; but now that it exists relying on conditions, it is clear that it does not originally exist. If a dharma were definitively devoid of nature, it should remain nonexistent even when conditions assemble; yet since it exists when conditions assemble, it is clear that it is not devoid of nature. If it were definitively nonexistent, it would be like turtle hair or rabbit horns, remaining nonexistent even when conditions assemble. This refutes it by means of conditioned designations. As for "because there is existence, there is nonexistence": existence and nonexistence produce all dharmas in mutual dependence; at the exact moment of existence, there is not yet nonexistence. Since nonexistence does not yet obtain, in reliance on what can one speak of existence? Nonexistence is also like this. The Hinayana speaks of conditioned dharmas, where the four characteristics shift in sequence and thoughts arise and cease; these arisings and ceasings are also produced in mutual dependence. Furthermore, when there is arising, there is no cessation: in reliance on what can one speak of arising? When there is cessation, there is no arising: in reliance on what can one speak of cessation? Therefore it says that what is self-existent is not existent, and what is self-nonexistent is not nonexistent. "Existence also does not depend on conditions": because it already exists, it does not need conditions. Nonexistence also does not depend on conditions: because it is like rabbit horns, it is definitively nonexistent, so what use are conditions? "The treatise says": refers to the Da zhidu lun. "Arising from conditions, therefore not existent": relying on other conditions to exist, it does not possess other-existence. "Arising through conditions, therefore not nonexistent": because it is produced and arises from other conditions, how could it be called definitively nonexistent? As for "no self and no maker, etc.": since one is driven by good and evil karma, the self lacks autonomy; because the self lacks autonomy, there is no self. "The principle of nature (ziran)": the inevitability of the principle. For non-Buddhists it is nature (svabhāva); it also means the principle is naturally so. "Buddha-tree": bodhi. Because the Buddha attained the Way beneath it, it is called the Buddha-tree, and also called the Bodhi-tree. The Xiyu ji says: East of Mount Gayā in the country of Magadha lies the Mountain of True Awakening. Fourteen or fifteen li southwest of the mountain is the Bodhi-tree, an aśvattha (pippala) tree. It is enclosed by a stone wall, in the middle of which is the diamond seat (vajrāsana). In antiquity, at the beginning of the formation of the Bhadrakalpa, it arose together with the great earth; it occupies the center of the thousand realms, extending downward to the diamond wheel and upward to the surface of the earth, composed of diamond. It is over one hundred paces in circumference. Because the thousand Buddhas of the Bhadrakalpa sit upon it and enter the diamond [absorption], it is called the diamond seat. This tree does not wither in winter or summer, shedding its leaves only on the day of the Buddha's nirvāṇa, and immediately regrowing as before. After the Buddha's nirvāṇa, kings of various countries erected two statues of Avalokiteśvara as markers to the north and south. Elders traditionally recounted: When these statues sink completely into the ground, the Buddha-Dharma will perish. At present, the statue at the southern corner has sunk past its chest. As for "overcoming Māra by power, etc.": there are three meanings. First, renouncing home. The Sutra of Cause and Effect says that the crown prince climbed over the city wall and renounced home at the age of nineteen. Second, studying heterodox teachings and dismantling heterodoxy. The Dharmaguptaka Vinaya says: First, he went to the city of Rājagṛha and practiced the concentration of the sphere of nothingness together with Ārāḍa Kālāma; knowing it was not the correct path, he abandoned it. Second, he went to the territory of Magadha to Udraka Rāmaputra and practiced the concentration of neither perception nor non-perception; knowing it was not, he abandoned it. Third, he went to Mount Gayāśīrṣa and practiced six years of austerities together with those non-Buddhists; knowing it was not, he likewise abandoned it. Hence the sūtra says: "With no mental deliberation and no practice of sensation, he completely subdued all non-Buddhists." Third, accepting food and attaining the Way. The Sutra of Cause and Effect says: "Now if I were to attain the Way with this emaciated body, those non-Buddhists would say that self-starvation is nirvāṇa. Therefore I should accept food and thereafter attain the Way." The Mahāvibhāṣā says: "The Bodhisattva knew that austerities were not the truth."