淨名經關中釋抄 2.9.1

2.9.1

上既室外三品破法折伏。 此下品主法攝受。 故勝鬘經云。 應折伏者而折伏之。 應攝受者而攝受之。 以折伏攝受故言正法久住。 此下六品經文天台略用四意通釋。 一明來意。 二明文殊獨堪問疾。 三有五。 一為赴時釋問之度。 四將二度通經。 初來意眾渴仰之心。 二明三觀攝受。 三快成如來淨土之化。 四時為入大品法花方便。 五為還佛印定。 初赴眾渴仰者。 上諸王士庶弟子菩薩稱揚淨名勝智勝德。 大眾雖生渴仰。 未獲見聞。 若非文承旨問疾何以赴彼信心知權實二疾悟不思議解脫之深旨也。 二明三觀攝受引入。 上來方便品訶王臣滯有之心。 弟子品呵聲聞空之惑。 菩薩品呵方便菩薩未圓之行。 若不文殊淨名對揚攝受。 如何悟入圓妙之門。 所以文殊入與淨名對揚宣一心三觀令悟究竟不思議□二之道。 故有此下諸品來也。 三為快成如來淨土化者。 若因文殊問疾聞不思議解脫之說。 剋疑三觀悟入不二。 自曉淨穢二皆非垢非淨。 垢淨為物非真垢淨。 得法性之淨土也。 四為入大品法花之挊胤者。 二乘方便菩薩利根即座悟者得無生法忍觀根之因二。 大士聲讚圓妙。 聲聞號叫自傷。 菩薩計滯漸融。 至大品法花方便。 得無生法忍開佛知見。 乃至得常住妙果。 五為還歸印定者。 若因文殊揚六品經文。 廣演權實二。 廣真應利物即得。 淨名擎眾歸圓。 讚揚印定辯佛事之不同。 見妙喜而利物成不思議解脫淨土之大益也　文殊獨堪問疾者。 其意乃多。 唯出五種。 一者位高故堪。 文殊與諸菩薩雖同居等覺。 而初心後位亦有淺深。 故瓔珞經曰。 雖住等覺。 住百千萬劫入重玄門。 是即諸入等覺初心故淺。 文殊淨名等覺後心位高故堪。 餘人位卑故不堪也。 二垂跡故堪者。 諸人多是實居等覺。 文殊淨名本是龍種金栗而跡居等覺。 餘人實者不堪。 文殊同是垂跡故堪。 三顯圓者。 諸大士本跡豈可定測。 但諸菩薩輔佛多示方便教門故悉為淨名所折。 文殊淨名輔佛顯圓。 所顯既同故獨堪也。 四物情所愜諸菩薩輔佛行。 何□都不演圓。 但化物緣淺。 縱往問疾。 眾情未愜。 文殊化物緣深。 往問必忻慰友獨堪也。 五機緣不同。 諸菩薩與淨名有折攝之機。 如砧槌成物。 文殊與淨名扣繫之機。 如兩槌成物。 故文殊入室互為賓主遞相往成。 復成就利物所益良多。 三明所問之疾者。 有二種。 一者實疾。 漏業為因。 二者權疾。 大悲所起。 淨名能化非疾而疾。 故名為權。 眾生所化惑業所招名實。 故下文菩薩疾者從大悲起。 此即權也。 今我此痛皆從前世妄相顛倒諸煩惱生。 此即實也。 釋此二疾即為二門。 初實後權。 將釋實疾略作三門。 一因果分別。 二因果相錯。 三輕重相對。 初因果分別者。 三因者即是貪嗔癡等分此四煩惱所起業果為因。 故經云。 皆從前世妄相顛倒諸煩惱生。 又大經云。 貪瞋癡慢而為痛因也。 言果相痛者。 由彼漏因感得地水火風四大之身生老病死五盛陰苦之果。 相對者貪對水大。 經云。 水𨳝生。 二瞋對火大。 經云。 瞋燒善根。 三癡對風大。 經云。 四倒暴風四等分對地大。 等分相即三毒等起。 地大亦三大必俱。 又瑞應經云。 貪欲致老。 瞋恚致病。 愚癡致死。 准此義推等分對生。 故下文云。 有生死即有病。 二因果相錯者。 六根萬境貪瞋互起。 則有八萬四千煩惱之因病也。 四大各起互相錯摩。 一大不調百一病惱。 四百四病及至萬病之果疫也。 三輕重相對者。 順常三毒兼修歸戒。 故名為輕。 十惡四重五逆斷善謗法此名增重。 輕因則感四大四苦人天之報。 名輕果也。 三塗無間四大四苦增劇之處。 名重果也。 第二明權疾者。 大經明五行。 謂聖行天行梵行嬰兒行病行。

Above, outside the room, three chapters broke attachments and subjugated them. From here below, the chapters master the Dharma and embrace them. Thus the Śrīmālādevī Sūtra says: 'Those who should be subjugated, subjugate them; those who should be embraced, embrace them.' Because of subjugation and embracing, it is said that the true Dharma will long abide. For the scripture text of the six chapters from here below, Tiantai briefly uses four considerations to explain them generally: first, to clarify the reason for their coming; second, to clarify that Mañjuśrī alone is capable of inquiring after the illness; third, [there are five points: first, to answer the needs of the time...]; fourth, to take the two [teachings] to comprehensively explain the sūtra. First, regarding the reason for their coming: the thirst and longing in the minds of the assembly. Second, to clarify the embracing and guiding of the three contemplations. Third, to swiftly accomplish the Tathāgata's transformation of the pure land. Fourth, to serve in due course as an expedient means for entering the Prajñāpāramitā Sūtra and Lotus Sūtra. Fifth, to return to the Buddha for confirmation. First, regarding meeting the thirst and longing of the assembly: above, the kings, officials, commoners, disciples, and bodhisattvas praised Vimalakīrti's superior wisdom and superior virtue. Although the great assembly gave rise to thirst and longing, they had not yet been able to see or hear [him]. If Mañjuśrī had not received the command to inquire after the illness, how could he meet their faithful minds, understand the two illnesses—provisional and ultimate—and awaken to the profound purport of inconceivable liberation? Second, clarifying the embracing and guiding of the three contemplations: above, the Expedient Means Chapter rebuked the minds of kings and ministers clinging to existence; the Disciples Chapter rebuked the śrāvakas' delusion of emptiness; the Bodhisattvas Chapter rebuked the expedient bodhisattvas' unconsummated practice. If Mañjuśrī and Vimalakīrti did not mutually praise and embrace [them], how could they awaken and enter the gate of consummate wondrousness? Therefore Mañjuśrī entered, and together with Vimalakīrti they praised each other and proclaimed the single-mind three contemplations, causing [the assembly] to awaken to the ultimate, inconceivable path of non-duality. Therefore these following chapters come forward. Third, regarding swiftly accomplishing the Tathāgata's transformation of the pure land: if, through Mañjuśrī inquiring after the illness, they hear the teaching of inconceivable liberation, cut off doubts through the three contemplations, and awaken and enter non-duality, they will spontaneously understand that both pure and defiled are neither defiled nor pure; defiled and pure are for beings, not true defilement or purity; and they will attain the pure land of the Dharma-nature. Fourth, regarding serving as the preparation for entering the Prajñāpāramitā Sūtra and Lotus Sūtra: sharp-rooted ones among the two vehicles and expedient bodhisattvas, awakening right on their seats, attain the forbearance of non-arising dharmas, which serves as the cause of contemplating faculties. The Great Beings loudly praise consummate wondrousness; the śrāvakas wail in self-pity; the bodhisattvas' clinging gradually melts away. Reaching the expedient means of the Prajñāpāramitā Sūtra and Lotus Sūtra, they attain the forbearance of non-arising dharmas, open the Buddha's knowledge and vision, and even attain the marvelous fruit of eternal abiding. Fifth, regarding returning for confirmation: if through Mañjuśrī expounding the texts of the six chapters, extensively proclaiming the provisional and ultimate [...], extensively benefiting beings through the true and responsive, they immediately attain [the fruit]. Vimalakīrti leads the assembly back to the consummate, praising and confirming, distinguishing the differences in Buddha-deeds. Seeing Abhirati and benefiting beings, they accomplish the great benefit of inconceivable liberation and the pure land. Regarding Mañjuśrī alone being capable of inquiring after the illness: the reasons are many, but only five kinds are set forth. First, he is capable because his stage is high. Although Mañjuśrī and the other bodhisattvas all abide in equal awakening, between the initial mind and the final stage there is still shallow and deep. Hence the Yingluo jing says: 'Although abiding in equal awakening, one abides for hundreds of thousands of myriad kalpas to enter the gate of twofold mystery.' This means that the others who enter equal awakening have the initial mind and are therefore shallow; Mañjuśrī and Vimalakīrti have the final mind of equal awakening, and their stage is high, so they are capable. The other people's stage is low, so they are not capable. Second, he is capable because of manifesting traces. Most of the other people truly abide in equal awakening. Mañjuśrī and Vimalakīrti were originally Nāgavamśa and Golden Grain Tathāgatas, yet in their traces they abide in equal awakening. The other people who are real are not capable; Mañjuśrī likewise manifests traces, so he is capable. Third, revealing the consummate. How could the fundamental and traces of these Great Beings be definitively measured? However, the other bodhisattvas, in assisting the Buddha, mostly displayed expedient gates of teaching, and so were all subjugated by Vimalakīrti. Mañjuśrī and Vimalakīrti assist the Buddha in revealing the consummate. Since what they reveal is the same, he alone is capable. Fourth, satisfying the feelings of beings: when the other bodhisattvas practiced in assisting the Buddha, how could they not expound the consummate at all? It was merely that their affinity to transform beings was shallow; even if they went to inquire after the illness, the assembly's feelings would not be satisfied. Mañjuśrī's affinity to transform beings is deep; if he goes to inquire, they will surely rejoice and be comforted, so he alone is capable. Fifth, differences in responsive affinities: the other bodhisattvas and Vimalakīrti have the affinity of subjugation and embracing, like an anvil and hammer fashioning an object. Mañjuśrī and Vimalakīrti have the affinity of striking and resounding, like two hammers fashioning an object. Therefore, Mañjuśrī entering the room, they alternately serve as host and guest, mutually completing one another, further accomplishing the benefit to beings, where the advantages are truly manifold. Third, clarifying the illness that is inquired about: there are two kinds. First, real illness, which has defiled karma as its cause. Second, provisional illness, which arises from great compassion. Vimalakīrti, capable of transforming, is not ill yet appears ill; hence it is called provisional. Sentient beings, who are to be transformed, incur illness through affliction and karma; this is called real. Hence the text below says: 'The bodhisattva's illness arises from great compassion'—this is the provisional. 'Now these pains of mine are all born from the afflictions of erroneous marks and inversions in past lives'—this is the real. Explaining these two illnesses comprises two gates: first the real, then the provisional. Explaining the real illness briefly forms three gates: first, distinguishing cause and effect; second, the intertwining of cause and effect; third, the pairing of light and heavy. First, distinguishing cause and effect: the causes are greed, anger, delusion, and an equal proportion of these—the karma and fruit arisen from these four afflictions serve as the cause. Hence the sūtra says: 'They are all born from the afflictions of erroneous marks and inversions in past lives.' Furthermore, the Mahāparinirvāṇa Sūtra says: 'Greed, anger, delusion, and pride are the causes of pain.' The painful aspects of the fruit: due to those defiled causes, one experiences the fruit of the body of the four great elements—earth, water, fire, and wind—and the sufferings of birth, old age, sickness, death, and the five flourishing aggregates. In their correspondence: greed corresponds to the water element; the sūtra says: 'Water [...] arises.' Second, anger corresponds to the fire element; the sūtra says: 'Anger burns roots of goodness.' Third, delusion corresponds to the wind element; the sūtra says: 'The violent wind of the four inversions.' Fourth, an equal proportion corresponds to the earth element; the aspect of equal proportion means that the three poisons arise equally, and the earth element likewise must coexist with the other three elements. Furthermore, the Ruiying jing says: 'Greedy desire brings about old age; anger brings about sickness; delusion brings about death.' Inferring from this meaning, an equal proportion corresponds to birth. Hence the text below says: 'As long as there are birth and death, there is illness.' Second, the intertwining of cause and effect: the six sense faculties and the myriad objects mutually arouse greed and anger; then there are eighty-four thousand afflictions as causal illnesses. The four great elements each arise and rub against one another; when one element is out of harmony, there are one hundred and one illness-afflictions, culminating in the fruit-epidemic of the four hundred and four illnesses up to the myriad illnesses. Third, the pairing of light and heavy: complying with the ordinary three poisons while concurrently cultivating the refuges and precepts is called light. The ten evil acts, the four grave offenses, the five heinous sins, cutting off roots of goodness, and slandering the Dharma are called increased heaviness. Light causes bring about the retribution of the four elements and four sufferings among humans and gods; this is called a light fruit. Avīci in the three bad destinies, where the four elements and four sufferings increase in severity, is called a heavy fruit. Second, clarifying the provisional illness: the Mahāparinirvāṇa Sūtra explains five practices, namely noble practice, heavenly practice, pure practice, infant practice, and illness practice.