淨名經關中釋抄 2.23

2.23

此下兩品來意有多。略出其四。一辭問疾廣說六品經文事說歸還因言印定。二者此經大宗淨土之化入室談道。詞理似殊。故歸佛復宗明所宣無異。三彼來大士未見至尊。是故掌檠躬曲禮覲。四緣在二人室內度訖。緣在佛者。謂將見佛七日乃消者。肇曰。七勢消飯之常力者。治常飢渴兼愈諸疾。故知是治世患也。如放光說法。先令聾者得聞患者得痊。然與三乘道利。今之香飯亦然。故先七日消世患已。然後獲大小乘益也。又法花以五乘善為藥木治世患。為乾地普洽。又云。水灑面亦是離熱惱也　如須扇頭佛者。大論明。須扇頭佛成道一日般涅槃。然後留化。化佛度人也　八萬四千塵勞門即法門者。諸說乃多。略舉一文以通經旨。賢愚經云。佛始從光耀土至涅槃夜其間三百五十度說法。皆說成二千一百。又以此對治四大六衰成二萬一千。又以此對治貪嗔癡等分眾生成八萬四千也。娑婆正議云。十種隨眠一一皆已九隨眠為方便足成一百。此有前後分各一百合成三百。置本一百就前分一百。一一皆以九隨眠方便成一千。後分一亦以九隨眠為方便。復一千兼本一百成二千一百。已起亦有二千一百。未起亦有二千一百。是滿四千二百。約多貪嗔癡著我思覺。此之五人一一有四千二百成二萬一千。更就三毒等等分四人以配。遂成八萬四千也。此八萬四千迷即是塵勞門。對治即是法門。故俱舍云。有言諸法蘊量如彼論說。或隨蘊等言如實行對治　是名入一切諸佛法門者。夫至理無言。託群言而為教。真事無事。即俗事而為佛事。所以進止威儀諸煩惱皆佛事也。既其嗔憎無二淨穢一質。故入此門者無貪高與沒之見也　地有若干者。明釋迦成道即沙礫為土。彌勒成道即七寶為土。虛空無穢淨故無若干也　佛身有若干者。釋迦丈六彌勒二百五十尺也　無礙惠無若干者。盡無生智慧同也。此皆小乘執事之見。非大乘達理之見。故大士舉平等以破之。復次前隨文殊入室聲聞皆以捨小慕大。諸餘園住者此中寄呵阿難令伏過。即亦皆捨小慕大　深發一切智心者。謂志願深重不令半路退忘。復次不令遇欲樂憂患便忽退妄　見來求者。求法即令我法利日滋。求財即令我捨心彌廣。此即進我道利之善師也　捨諸所有。注云。妙期有在者斯在大。斯一切智果。因果之虛者。審檀度之因。必至一切智果也　諸波羅蜜者。前別說施戒。此言諸波羅蜜。是餘四度也　成己佛土者。謂修彼如來行願之因。即彼如來嚴飾之事亦嚴我土。

There are many intentions behind the arrival of the next two chapters; four are briefly presented. First, having bid farewell to the inquiry into illness and broadly spoken the six chapters of sūtra text, the matters explained are concluded, and returning [to the Buddha] they seal and certify them through words. Second, the main purport of this sūtra is that the transformation of the pure land enters the room to discuss the Way; the words and principles seem disparate, so they return to the Buddha to restore the fundamental purport, making clear that what was proclaimed is not different. Third, the great beings who came from there had not yet seen the Most Venerable; therefore, holding [the food] in their palms, they bowed their bodies to pay reverent homage. Fourth, the conditions residing in the two men were completely delivered inside the room; the conditions residing with the Buddha mean that they would see the Buddha and it would digest after seven days. Master Zhao says: 'Seven days is the normal power for digesting food; it cures ordinary hunger and thirst and also heals all illnesses.' Therefore we know it cures worldly afflictions. Just as emitting light to preach the Dharma first enables the deaf to hear and the sick to recover, and then gives them the benefits of the three vehicles' path, the fragrant food now is also like this; hence it first eliminates worldly afflictions for seven days, and only then do they obtain the benefits of the Mahāyāna and Hīnayāna. Furthermore, the Lotus Sūtra takes the good of the five vehicles as medicinal trees to cure worldly afflictions, universally moistening dry ground; it also says that sprinkling water on the face is also leaving behind feverish affliction. Regarding 'like the Buddha Śāntu (Xushantou)': the Da zhidu lun explains that the Buddha Śāntu, one day after attaining the Way, entered parinirvāṇa and then left behind transformation bodies; the transformation Buddhas delivered people. Regarding 'the eighty-four thousand gates to worldly toil are themselves Dharma gates': there are many explanations, but one text is briefly cited to convey the purport of the sūtra. The Sutra of the Wise and the Foolish says that from the Land of Radiant Light until the night of nirvāṇa, the Buddha preached the Dharma 350 times, each preaching establishing 2,100 [teachings]; furthermore, using these as antidotes to the four great elements and the six decays, they establish 21,000; and using these as antidotes to sentient beings with equal shares of greed, anger, and delusion, they establish 84,000. The Correct Assessment of Sahā says: for each of the ten latent defilements, nine latent defilements serve as expedients, making 100; these have prior and posterior divisions of 100 each, totaling 300. Setting aside the root 100 and taking the prior division of 100, each has nine latent defilements as expedients, making 1,000; the posterior division of 100 also has nine latent defilements as expedients, making another 1,000, which together with the root 100 makes 2,100. Those already arisen also have 2,100; those not yet arisen also have 2,100, making a total of 4,200. With respect to those with an excess of greed, anger, delusion, grasping at self, and discursive thought—these five persons each have 4,200, making 21,000; furthermore, apportioning them to the four persons [characterized by] equal shares of the three poisons and so on, this ultimately makes 84,000. These 84,000, when one is confused, are gates to worldly toil; when applying the antidotes, they are Dharma gates. Therefore the Abhidharmakośa says: 'Some say the quantity of the heaps of dharmas is as stated in that treatise, or they are spoken of in accordance with the heaps, etc., as real practice of the antidotes.' Regarding 'this is called entering all Buddha Dharma gates': the ultimate principle is without words, yet it relies on the multitude of words to form teachings; true reality is without activity, yet it identifies mundane activities with Buddha-works. Therefore, deportment in progressing and halting, as well as all afflictions, are Buddha-works. Since hatred and resentment are non-dual, and the defiled and pure share a single substance, one who enters this gate has no view of coveting the high or despising the low. Regarding 'the lands have variations': this explains that when Śākya attained the Way, pebbles and sand formed his land; when Maitreya attains the Way, the seven treasures will form his land. Because empty space is without defilement or purity, it has no variations. Regarding 'the Buddha's body has variations': Śākya was sixteen feet, while Maitreya is two hundred and fifty feet. Regarding 'unimpeded wisdom has no variations': the wisdom of exhaustion and non-arising is identical. These are all the views of the Hīnayāna grasping at concrete matters, not the views of the Mahāyāna penetrating the principle; therefore the great being adduces equality to shatter them. Furthermore, previously the śrāvakas who followed Mañjuśrī into the room all abandoned the small and aspired to the great; as for those residing in the other gardens, here he lodges a rebuke of Ānanda to make him acknowledge his fault, so they also all abandon the small and aspire to the great. Regarding 'deeply generating the mind of all-knowledge': this means that one's aspiration is profound and grave, not letting oneself retreat or forget halfway; furthermore, it means not suddenly retreating or lapsing upon encountering desires, pleasures, grief, or distress. Regarding 'seeing those who come to ask': if they ask for the Dharma, it causes my Dharma benefit to flourish daily; if they ask for wealth, it causes my mind of renunciation to broaden all the more; thus they are good teachers who advance my benefits in the Way. Regarding 'abandoning all possessions': the commentary says: 'The wonderful aim resides elsewhere'—it resides in the great, in this fruit of all-knowledge. Regarding 'the reality of cause and fruit': discerning the cause of the pāramitā of giving, it will certainly reach the fruit of all-knowledge. Regarding 'the various pāramitās': giving and morality were specifically discussed before; this mention of 'the various pāramitās' refers to the remaining four perfections. Regarding 'accomplishing one's own Buddha land': it means cultivating the cause of that Tathāgata's practices and vows, so that the adornments of that Tathāgata also adorn one's own land.