淨名經關中釋抄 2.3

2.3

宣律師云。學在戒後故稱為不解從戒□□□□子菩薩外化不常佛側五戒暫來不常侍奉故第□□□□□在聲聞非餘二也。天台云。品來五意。一為顯淨名□□□□□大弟子稱述不堪則備顯淨名之德。信仰生心。文殊入□□□□法二令未入正位聲聞迴心向大。若不堪之辭即捨小歸大。三成淨土之行。若聞菩薩權實難思。即漸識諸佛真應二土。四為已入正位聲聞成生蘇。教聲聞昔說花嚴如聾。凡夫不變色。故於漸次二乘如乳。次聞阿含得四果。如酪。令聞淨名□等智果不真。如生蘇。次聞般若許傳大乘未得授記。故如熟蘇。後說法華涅槃同歸佛乘為醍醐。此五味教漸次並對二乘為言。非菩薩也。為印定成經。昔所說者皆不對佛。今對佛陳述。如來印可皆成經也。注云。懸心默通者。謂聖心懸照前心。默然通見。何待言也。冥機潛應者。冥然見機潛相應會故相造也　不於三界者。身子入小乘八定及滅盡定。皆三界身心得也。菩薩住實相定。即法身真智證非三界法也。如大論云。比丘離諸欲及惡不善法。依未到地定得初禪。有覺有觀。喜樂一心。離欲火故謂覺觀。復作是念。覺觀嬈動禪心。如水中波。如睡中喚。如是種種呵覺觀。覺觀滅內清淨。繫心一處無覺無觀。定生喜樂。入第二禪。復次觀喜多過。得喜□憂離喜行。捨念智受身樂。入第三禪。復次行者觀樂之失如喜。求心不動不苦不樂。捨念清淨。入第四禪。復次觀色多過。觀身中空。外色亦爾。得無邊空處。復次行者觀空無邊。故識緣則多緣多散。故捨虛空緣但緣於識。名識處。復次是識無邊識多即散。故呵識讚無所有處□觀。此處四陰過患。無想如㿈有想如病。入非有想非無想處（無想定滅定及無想天名相餘有相也）此無色皆四陰成故滅受想等心入滅盡定也。故皆是三界身心。今菩薩以中道正觀照三界五陰不生不滅定此真滅盡定也　神俱滅者。謂菩提不可以身得不可以心得。身即無色無別。心即無根無住。不生不滅故云實滅。大士之滅定如此也　道法者。即陰自空也　現凡夫事者方便涉假也　心不住內外者。三處性空即心實滅。故不住也　諸見不動者。執著名為見。二邊名為動。二乘四念處觀身不淨破淨倒。觀受是苦破樂到。觀心無常破常倒。觀法無我破我倒。餘品例然。是名二乘類於諸見動修三十七品也。若大乘四念處。觀身性空非淨非不淨。觀受不在內外中間非苦非樂。觀心但有假名非常非無常。觀法如幻化非我非無我。餘品例然。此名大乘於諸見不動修三十七品。廣如涅槃及諸法無行明。

Vinaya Master Xuan states: "Study comes after the precepts; therefore it is called non-understanding [...]. The bodhisattvas transform [beings] outwardly and are not constantly at the Buddha's side; [those of] the five precepts come temporarily and do not constantly attend upon him. Therefore [...] lies with the śrāvakas and not the other two [vehicles]." Tiantai states: "The arrival of this chapter has five purposes: First, to manifest the [virtue] of Vimalakīrti [...]; when the great disciples relate that they are inadequate, this fully manifests the virtue of Vimalakīrti. Faith arises in the mind. Mañjuśrī enters [...] Dharma. Second, to cause the śrāvakas who have not yet entered the right determination to turn their minds toward the Mahāyāna; if they hear the words of inadequacy, they will abandon the small and return to the great. Third, to accomplish the practices of the pure land; if they hear that the provisional and ultimate of the bodhisattva are difficult to conceive, they will gradually recognize the true and response pure lands of all buddhas. Fourth, to produce raw curd for the śrāvakas who have already entered the right determination. When the Avataṃsaka was taught to the śrāvakas in the past, they were like the deaf, while ordinary beings did not change countenance. Thus, in the gradual sequence, for the two vehicles it was like milk. Next, hearing the Āgamas, they attained the four fruits; this was like curd. Now, hearing Vimalakīrti [...], their fruits of wisdom are seen not to be real; this is like raw curd. Next, hearing the Prajñā[pāramitā], they were permitted to transmit the Mahāyāna but had not yet received prediction; thus it was like clarified butter. Later, when the Lotus and Nirvāṇa sūtras were preached, all converged into the Buddha vehicle as ghee. These teachings of the five flavors in gradual sequence are spoken with respect to the two vehicles, not the bodhisattvas. Fifth, to seal and determine it as a sūtra. What was spoken in the past was not before the Buddha; now it is recounted before the Buddha, and the Tathāgata's endorsement makes it all a sūtra." The Commentary says: "'Silently connecting with the suspended mind' means the holy mind shines from afar upon the preceding mind and sees it through silently; what need is there for words? 'Subtly responding to the hidden capacity' means dimly seeing the capacity and subtly corresponding and meeting with it; thus they approach each other." "'Not in the triple world': Śāriputra's entering the Hinayāna's eight absorptions and cessation absorption are all attained through the body and mind of the triple world. When a bodhisattva abides in the concentration of the true mark, it is the true wisdom of the dharmakāya realizing that it is not a phenomenon of the triple world. As the Da zhidu lun states: 'A monk separates from desires and bad, unwholesome dharmas, relies on the preparatory absorption, and attains the first dhyāna, which has vitarka and vicāra, joy, bliss, and one-pointedness of mind. Because it is free from the fire of desire, it is called vitarka and vicāra. He further considers: "Vitarka and vicāra perturb the dhyāna mind, like waves in water, like a call during sleep." Admonishing vitarka and vicāra in such various ways, vitarka and vicāra are extinguished and inner purity arises; binding the mind to one place without vitarka or vicāra, born of concentration there is joy and bliss, and he enters the second dhyāna. Furthermore, contemplating that joy has many faults, he attains joy [...], grief, leaves joyful practice, abandons mindfulness and awareness, experiences bodily bliss, and enters the third dhyāna. Furthermore, the practitioner contemplates the faults of bliss as like joy, seeks an unmoved mind that is neither suffering nor bliss, and with purified equanimity and mindfulness enters the fourth dhyāna. Furthermore, contemplating that form has many faults, he contemplates space in the body, and external form likewise, attaining the station of boundless space. Furthermore, the practitioner contemplates space as boundless; thus, when consciousness takes conditions, there are many conditions, and many conditions cause distraction. Therefore, he abandons the condition of space and takes only consciousness as a condition; this is called the station of consciousness. Furthermore, this consciousness is boundless; when consciousness is excessive, there is distraction. Therefore, he rebukes consciousness and praises the station of nothingness [...]. Contemplating the faults and afflictions of the four aggregates in this station, non-perception is like a carbuncle, and perception is like an illness; he enters the station of neither perception nor non-perception.' (The concentration of non-perception, the cessation absorption, and the heaven of non-perception are characterized by signs; the rest have signs.) Because these formless states are all formed of the four aggregates, when minds such as sensation and perception are extinguished, one enters cessation absorption. Therefore, they are all the body and mind of the triple world. Now, when the bodhisattva uses the right contemplation of the middle way to illuminate the five aggregates of the triple world as neither arising nor ceasing, this is the true cessation absorption." "'Both [body and] spirit extinguished' means bodhi cannot be attained through the body, nor can it be attained through the mind. The body is without form and distinction; the mind is without basis and abiding. Because there is neither arising nor ceasing, it is called real cessation. Such is the great being's absorption of cessation." "'Dharma of the Way' means the aggregates are intrinsically empty." "'Manifesting worldly affairs' is using skillful means to enter into the provisional." "'Mind abides neither within nor without': the three places are intrinsically empty; that is, the mind is truly extinguished, and therefore does not abide." "'Unmoved by views': grasping is called 'view'; the two extremes are called 'moving'. In the two vehicles' four applications of mindfulness, contemplating the body as impure destroys the distortion of purity; contemplating sensations as suffering destroys the distortion of pleasure; contemplating the mind as impermanent destroys the distortion of permanence; contemplating dharmas as non-self destroys the distortion of self. The remaining chapters are similar. This is called the two vehicles cultivating the thirty-seven aids to awakening while moving in accordance with views. In the Mahāyāna's four applications of mindfulness: contemplating the nature of the body as empty, neither pure nor impure; contemplating sensations as neither within, without, nor in between, neither suffering nor pleasure; contemplating the mind as only having provisional designations, neither permanent nor impermanent; contemplating dharmas as like illusions and transformations, neither self nor non-self. The remaining chapters are similar. This is called the Mahāyāna cultivating the thirty-seven aids to awakening while unmoved by views. This is explained extensively in the Mahāparinirvāṇa Sūtra and the Sarvadharmāpravṛtti-nirdeśa."