淨名經關中釋抄 1.28.5

1.28.5

遂受難陀跋難陀二女姊妹所奉具十六德香蜜乳糜。 食已身心安隱有力。 從吉祥人邊受吉祥草。 詣菩提樹下手自敷設結跏趺坐。 坐已便發堅固誓。 我若不得無上菩提。 誓當不起。 爾時大地六種震動。 魔王驚攝觀動所。 因遂見菩薩誓取菩提。 使三魔女以惑如來。 佛化作三老姥還宮。 魔王大怒遂將欲界鬼兵擊動如來。 魔軍敗勣。 故經云。 始在佛樹力降魔得甘露滅者。 涅槃寂滅也。 永息生死如天甘露。 大乘以一念心知一切法。 是道場成就一切智。 故小乘以三十四心得非想擇滅為滅諦。 涅槃三十四心者。 八智八忍斷見惑為。 十六心九無礙九解脫而下八地修惑。 昔修俗禪六行已斷故。 今唯言非想一地十八心也。 六行者。 厭下苦麁障忻上淨妙離也。 又踰城捨受捨外道棄見能亡愛見名出家也　無受行者。 叡曰。 無受行（音衡）如前引。 同外道苦行等無心受行。 彼法但欲摧伏外道令知邪法無涅槃果故菩薩不學。 即云。 我法亦有涅槃以菩薩學而不得故知無也。 所以摧伏。 肇云。 無受行（音幸）謂凡夫二乘取相故有心受。 有心受即著。 著即起行。 佛智不取相故無心。 無心即不受。 不受即不起行也。 故注云。 心者染有。 染有以生即取相　苦樂是行者。 謂受著苦樂而造心起行也　冥真體寂者。 謂境智俱空故無心　虛空其壞者。 謂不著苦樂故無受也。 以無取著即諸見永滅。 自見既滅。 即能摧伏一切外道諸見也　三轉法輪者。 一示相轉。 謂示四諦相。 此是苦。 此集。 此是滅。 此是道。 二勸修轉。 謂勸令修行也。 此是苦。 汝須知。 此是集。 汝須斷。 此是滅。 汝須證。 此是道。 汝須修。 三引證轉。 謂引己為證。 此是苦。 我已知。 此是集。 我已斷。 此是滅。 我已證。 此是道。 我已修。 以此名為三轉也　天人得道者。 大論云。 五人證小乘道。 八萬諸天發大乘心　外道上者能斷結者。 即厭下苦麁障。 忻上靜妙。 離六行斷惑。 如欝頭藍等也　等以慈者。 大悲三念也。 有二種。 一色三念。 謂刀割塗香不塗不割心無二也。 二心三念。 謂順法不喜違法不憂不違不順心無二也　三密者。 謂三業神用難思。 如來密示非心所測。 故云祕密也　淨心觀佛者。 淨信也　獲其利者。 謂言必有理名義。 言有義則物解。 依解則起修行。 修行則獲道利也　異受等者。 謂三乘教必隨根故異受異利也　或有恐畏者。 說世界悉檀三界火宅故恐畏。 說為人悉檀生善故歡喜。 說對治悉檀斷惡故厭離。 說第一義悉檀證真故斷疑。 復次說苦諦故恐畏。 說滅諦故歡喜。 說集諦故厭離。 說道諦故斷疑　稽首者。 鄭玄云。 稽至也。 謂屈身至手而表敬也　十力者。 如來十種智力也。 一是處非是處智力。 此知因果決定智。 謂因果道理相當名是處。 不相當名無是處也。 二業力。 知三界六道業差別業智也　三定力。 謂知諸禪定得自在故　四根力。 知諸眾生上中下根。 五欲力。 知諸眾生樂欲不同。 六性力。 亦云界力。 謂知種種性差別也。 七至道處力。 道因處果謂知行因得果也。 八宿命力。 知宿生受命差別也。 九天眼力。 知生死因果故。 十漏盡力。 知無漏法故。 通名力。 大論云。 遍知究竟名力。 成論了知無礙為力。 雜心不伏不屈無勝無動為力也　無所畏者。 四無所畏也。 一一切智無畏。 自言具一切智。 二漏盡無畏。 自言諸煩惱漏盡。 三障道無畏。 自言我識煩惱貪欲能障聖道。 四出苦道無畏。 自言我知無漏道能出生死。 說此四法於大眾中心無怯懼故無畏。 二明行相者。 如經中說。 外道難云。 若具一切智。 何故問諸比丘乞食易得不等。 佛答。 我非不知。 但隨世師弟法故問。 二難云。 若漏盡者。

[The Buddha] then accepted the fragrant honey-milk porridge endowed with sixteen virtues offered by the two sisters, Nandā and Nandabalā. Having eaten it, his body and mind were peaceful and strong. From the auspicious man [Svastika] he accepted auspicious grass (kuśa), went to the Bodhi tree, laid it out with his own hands, and sat cross-legged. Having sat, he made a firm vow: "If I do not attain unsurpassed awakening, I vow never to rise." At that time the great earth shook in six ways. The demon king was alarmed and observed where the shaking came from. He then saw that the Bodhisattva had vowed to attain awakening. He sent three demon daughters to bewitch the Tathāgata. The Buddha transformed them into three old crone-women and sent them back to the palace. The demon king was greatly enraged, and then led the ghost-soldiers of the desire realm to attack and shake the Tathāgata. The demon army was utterly defeated. Therefore the sūtra says: "Beginning beneath the Buddha tree, through his power he conquered the demons, / Attaining the cessation of nectar." "Nectar" and "cessation" mean the quietude and cessation of nirvāṇa. The eternal halting of saṃsāra is like heavenly nectar. The Mahāyāna, with a single mind-moment, knows all dharmas; this is the site of awakening where all-knowledge is accomplished. Hence the Hīnayāna takes the thirty-four minds that attain the analytical cessation of neither-perception-nor-non-perception as the truth of cessation. As for the thirty-four minds of nirvāṇa: eight knowledges and eight forbearances sever the defilements of view, making sixteen minds; nine unobstructed paths and nine liberations [sever] the defilements of cultivation of the lower eight stages, but because previously through cultivating the six practices of conventional dhyāna these were already severed, now it only speaks of the eighteen minds of the single stage of neither-perception-nor-non-perception. The six practices are: loathing the lower as suffering, coarse, and obstructed, while delighting in the upper as tranquil, subtle, and departed. Furthermore, leaping over the city wall, relinquishing reception, renouncing non-Buddhists, and casting aside views, being able to extinguish craving and views—this is called "leaving home." / "Practice without reception": Sengrui said: "Practice without reception (read hèng) is as previously cited; like the austerities of non-Buddhists, he had no mind to receive and practice them. Their teachings merely [intended] to crush and subdue the non-Buddhists to make them realize that false teachings have no fruit of nirvāṇa, so the Bodhisattva did not learn them. That is to say: 'Our Dharma also has nirvāṇa; since the Bodhisattva practiced it and did not attain it, one knows it does not.' Thus they were crushed and subdued." Zhao said: "Practice without reception (read xìng) means that ordinary beings and the two vehicles grasp at characteristics, and so have a mind that receives. When there is a mind that receives, there is attachment; when there is attachment, practice arises. The Buddha's wisdom does not grasp at characteristics, so he is without mind. When without mind, there is no receiving; when there is no receiving, practice does not arise. Therefore the commentary says: 'The mind is defiled with existence; once defiled with existence, it is born, and then grasps at characteristics.'" / "Suffering and pleasure are practices": this means that receiving and attaching to suffering and pleasure creates intention and gives rise to practices. / "Merged with the real, its substance is quiescent": this means that because both object and wisdom are empty, there is no mind. / "Emptying its destruction": this means that because there is no attachment to suffering and pleasure, there is no reception. Since there is no grasping and attachment, all views are eternally extinguished. Once one's own views are extinguished, one can crush and subdue all views of the non-Buddhists. / "Three turnings of the wheel of the Dharma": First is the turning that indicates characteristics, meaning indicating the characteristics of the four truths: "This is suffering; this is accumulation; this is cessation; this is the path." Second is the turning that encourages practice, meaning urging them to practice: "This is suffering; you must know it. This is accumulation; you must sever it. This is cessation; you must realize it. This is the path; you must cultivate it." Third is the turning that cites proof, meaning citing oneself as proof: "This is suffering; I have already known it. This is accumulation; I have already severed it. This is cessation; I have already realized it. This is the path; I have already cultivated it." For this reason it is called the three turnings. / "Gods and humans attained the path": The Da zhidu lun says that five people realized the path of the Hīnayāna, and eighty thousand devas gave rise to the aspiration for the Mahāyāna. / "Among non-Buddhists, the superior could sever fetters": that is, loathing the lower as suffering, coarse, and obstructed, and delighting in the upper as tranquil, subtle, and departed—severing defilements through the six practices, like Udraka-Rāmaputra and others. / "Equally [acting] with compassion": the three applications of mindfulness of great compassion. There are two kinds: first, the three applications of mindfulness regarding form, meaning that whether cut with a blade, anointed with incense, or neither anointed nor cut, the mind is non-dual; second, the three applications of mindfulness regarding mind, meaning that towards conforming dharmas one is not pleased, towards opposing dharmas one does not grieve, and towards neither opposing nor conforming, the mind is non-dual. / "Three secrets": this means that the supernatural functions of the three karmas are difficult to fathom. The Tathāgata's secret manifestations cannot be measured by the mind, hence called "secrets." / "With a pure mind contemplating the Buddha": pure faith. / "Attaining their benefit": words that necessarily possess principle are called "meaning." When words have meaning, beings understand. Relying on understanding, they initiate cultivation. Cultivating, they obtain the benefit of the path. / "Different receptions, and so on": this means that because the teachings of the three vehicles necessarily accord with faculties, there are different receptions and different benefits. / "Some had terror": when worldly siddhānta is preached, they are terrified because the three realms are a burning house; when individual siddhānta is preached, they rejoice because good is generated; when therapeutic siddhānta is preached, they feel revulsion because evil is severed; when ultimate-meaning siddhānta is preached, they sever doubt because truth is realized. Furthermore, preaching the truth of suffering causes terror; preaching the truth of cessation causes joy; preaching the truth of accumulation causes revulsion; preaching the truth of the path severs doubt. / "Bowing with the head (jishou)": Zheng Xuan says that ji means "to reach"; it means bending the body to reach the hands, expressing reverence. / "Ten powers": the Tathāgata's ten kinds of powers of wisdom. 1. The power of the wisdom of knowing what is possible and what is impossible (sthānāsthāna-jñānabala): this is the wisdom that definitively knows cause and effect; when the principle of cause and effect corresponds, it is called possible; when it does not correspond, it is called impossible. 2. The power of karma (karmavipāka-jñānabala): the wisdom of karma knowing the differences of karma in the three realms and six destinies. 3. The power of dhyāna (dhyānavimokṣasamādhisamāpatti-jñānabala): knowing the various dhyānas and samādhis, having attained mastery over them. 4. The power of faculties (indriyaparāpara-jñānabala): knowing the superior, middling, and inferior faculties of beings. 5. The power of inclinations (nānādhimukti-jñānabala): knowing the different wishes and inclinations of beings. 6. The power of elements (nānādhātu-jñānabala), also called the power of realms: knowing the distinctions of various dispositions and elements. 7. The power of knowing where paths lead (sarvatragāminīpratipad-jñānabala): the path is the cause and the destination is the fruit; that is, knowing the cultivation of causes to obtain fruits. 8. The power of past lives (pūrvenivāsānusmṛti-jñānabala): knowing the differences of lifespans received in past lives. 9. The power of the divine eye (cyutyupapāda-jñānabala): knowing the cause and effect of death and rebirth. 10. The power of the extinction of out-flows (āsravakṣaya-jñānabala): knowing un-outflowing dharmas. All are called "powers." The Da zhidu lun says that knowing universally and thoroughly is called "power." The Satyasiddhi-śāstra states that unobstructed and complete knowledge is "power." The Saṃyuktābhidharmahṛdaya states that being unyielding, unbent, unsurpassable, and unshakable is "power." / "Fearlessnesses": the four fearlessnesses (vaiśāradya). 1. Fearlessness of all-knowledge: declaring oneself to possess all-knowledge. 2. Fearlessness of the exhaustion of out-flows: declaring that one's afflictions and out-flows are exhausted. 3. Fearlessness regarding obstacles to the path: declaring "I recognize the afflictions of craving and desire that can obstruct the noble path." 4. Fearlessness regarding the path of release from suffering: declaring "I know the un-outflowing path capable of transcending birth and death." Proclaiming these four dharmas in the midst of the great assembly without fear or dread in mind, hence called "fearlessness." / Second, explaining their characteristics: as the sūtra explains, a non-Buddhist objected: "If you possess all-knowledge, why do you ask the monks whether begging for food was easily obtained or not?" The Buddha answered: "It is not that I do not know; I merely ask in accordance with worldly customs between teacher and disciple." The second objected: "If your out-flows are exhausted,