大乘四法經論廣釋開決記 1.1.4

1.1.4

為因初地二地萠芽而得生故。 言為最勝者。 即是第三發光地名。 即彼萠芽。 於此地中。 無有損傷。 漸令增進。 趣大果故。 言具足勇猛者。 即是第四炎慧地名。 於此地中。 而能具足趣求菩提大力用故。 言及希有者。 即是第五難勝地名。 為超二乘最勝地故。 言大道師者。 即是第六現前地名。 為證甚深般若波羅蜜義。 而能道利諸群迷故。 言大名稱者。 即是第七遠行地名。 為能到於加行究竟成就具足大名稱故。 言圓滿大悲者。 即是第八不動地名。 從於寂靜等持而起利有情故。 言大福田者。 即是第九善慧地名。 為能具足四礙辯。 說法度生。 得大福故。 言自在如是具足法者。 此二即是第十法雲地名。 而得生於大自在處。 及能證得大法智故。 已上二門。 辯序分竟　次當大門第二明正宗分。 復分為二。 一廣。 二略。 初言廣者。 如經云。 何為四至不應遠離。 此復分二。 一示相。 二結勸。 示相復四。 一對治不勤。 二對治不了刀便。 三對治棄皆有情。 四對治樂著於境。 此中復有四四異門論自明故是故不列四段經文。 所有體義論當具明。 今但略解釋中。 所有未決之義　釋言。 菩提心者是所求事者。 菩提之心有其二種。 一勝義諦。 二也俗諦。 言勝義諦者。 謂。 無分別智緣真如也。 世俗諦者而有五種。 一自性。 二行相。 三所緣。 四功德。 五超過。 言菩提自性者。 而發願言。 我今為欲利益安樂一切有情。 速成無上正等菩提。 度有苦海。 言菩提行相者　謂。 自能行菩提之行。 亦能所於他利行也。 言菩提所緣者。 謂緣菩提及有情也。 言菩提功德者。 謂。 初中後善也。 言菩提超過者。 謂。 超二乘及人天也。 釋言。 菩薩善知識者謂諸菩薩及諸佛也者。 有其五句。 明善知識。 一能舉故。 二令憶念故。 三教誡故。 四教授故。 五說法故。 今此五句。 約其三學。 而當建立初二之句。 即令顯示增上戒學。 若有違化。 能舉罪故。 若忘違化。 令善憶持一一如法教懺悔故。 其次二句而即顯於增上心學。 為能教誡心地法故。 若有疑惑。 能善斷除。 而教授故。 從末一句即當顯現增慧學。 為能決釋。 自相共相無倒說故。 夫聽法者善知識所作。 五種想除　種想應住相者。 寶想。 眼想。 明想。 果想。 大果利想。 以難得想。 俱生慧故。 如實知故。 得妙果故。 無罪過故。 應捨想者。 毀戒下族。 言辭無辯。 聲無美妙。 於此五事不應見過。 釋言。 忍辱者他所作害安能忍受者。 瑜伽論云。 云何堪忍。 謂。 如有一罵不報。 罵嗔不報。 嗔打不報。 打弄不報弄。 又彼尊者。 堪能忍受寒熱飢渴。 蚊虻虱曰。 蛇蝟毒觸。 又能忍受他所于犯麁惡語字。 又能思受身中所有猛利堅勁辛楚切心奪命苦受。 為能堪忍有所容受。 是名堪忍。 釋言。 柔和者不惱於他者。 瑜伽論云。 云何柔和。 謂。 如有一於大師等。 具足成就慈慜身業。 具足成就慈慜語業　具足成就慈慜意業。 與諸有智同梵行者和同受用應所受用。 凡所飲食無有私密。 如法所獲。 如法所得。 隨在鉢中。 為鉢所攝。 而為受同戒同見。 成就如是六種可樂可受可重無違諍法。 易可共住性。 不可惱他。 與諸有智。 同梵行者。 共住一處。 常令歡喜。 是名柔和　釋言。 為欲對治樂著於境是故經曰等者。 此中云何名為空閑。 瑜伽論言。 云何名為住阿練若。 謂。 住空閑山林坰野。 受用邊際所有臥具。 述離一切村邑聚落如是名。 為住阿練若　釋言。 如經說以十盡句等者。 此文出在十地經也。 是故最初極喜地云。 以十盡句成諸大願。 何等為十。 所謂。 一眾生界盡。 二世界盡。 三虛空界盡。 四法界盡。

...because taking the first and second bhūmis as causes, the sprout is able to arise. The phrase "being the most supreme" is the name of the third [bhūmi], Prabhākarī. That very sprout, in this bhūmi, incurs no damage, but is gradually made to advance, heading toward the great fruit. The phrase "possessing valor" is the name of the fourth [bhūmi], Arciṣmatī; for within this bhūmi, one is able to possess the great power and function of striving toward bodhi. The phrase "as well as rare" is the name of the fifth [bhūmi], Sudurjayā; because it is the most supreme stage surpassing the two vehicles. The phrase "great guide" is the name of the sixth [bhūmi], Abhimukhī; because having realized the profound meaning of the prajñāpāramitā, one is able to guide and benefit the bewildered multitudes. The phrase "of great renown" is the name of the seventh [bhūmi], Dūraṅgamā; because one is able to arrive at the culmination of preparation, fulfilling and possessing great renown. The phrase "perfected with great compassion" is the name of the eighth [bhūmi], Acalā; because arising from tranquil meditative absorption, one benefits sentient beings. The phrase "great field of merit" is the name of the ninth [bhūmi], Sādhumatī; because being able to possess the four unimpeded eloquence, expounding the Dharma to cross over living beings, one obtains great merit. The phrase "having sovereignty [and] such complete dharmas"—these two are the name of the tenth [bhūmi], Dharmameghā; because one attains birth in the abode of great sovereignty and is able to realize the wisdom of the great Dharma. The above two sections concluding the analysis of the preface section.

Next is the second major section, clarifying the main body section. It is again divided into two: first, extensive; second, brief. Regarding the first, "extensive": as the sūtra states, "What are the four?" up to "one should not depart from." This is again divided into two: first, showing the characteristics; second, concluding with an exhortation. Showing the characteristics is again fourfold: 1. counteracting lack of diligence; 2. counteracting ignorance of skillful means; 3. counteracting the abandonment of sentient beings; 4. counteracting attachment to sense objects. Herein there are again four sets of four distinct headings; since the treatise clarifies them itself, the four passages of the sūtra text are not listed here. All their intrinsic natures and meanings will be fully clarified by the treatise. Now [I] only briefly explain the unresolved meanings within the commentary.

The commentary says: "The bodhicitta is the object of aspiration." There are two kinds of bodhicitta: 1. ultimate truth; 2. conventional truth. As for the ultimate truth, it refers to non-conceptual wisdom taking suchness as its object. Conventional truth has five aspects: 1. essential nature; 2. mental mode; 3. objective referent; 4. virtues; 5. transcendence. Regarding the essential nature of bodhi, one makes the vow: "In order to benefit and bring ease to all sentient beings, I now swiftly attain unexcelled, complete awakening, crossing beyond the ocean of suffering in existence." Regarding the mental mode of bodhi, it means: oneself being able to practice the deeds of bodhi, and also being able to engage in deeds that benefit others. Regarding the objective referent of bodhi, it means taking bodhi and sentient beings as referents. Regarding the virtues of bodhi, it means good in the beginning, middle, and end. Regarding the transcendence of bodhi, it means transcending the two vehicles as well as humans and devas.

The commentary says: "'Bodhisattva kalyāṇamitra' refers to bodhisattvas and Buddhas." There are five phrases that clarify the kalyāṇamitra: 1. being able to point out [faults]; 2. causing one to be mindful; 3. admonishing; 4. instructing; 5. expounding the Dharma. Now these five phrases are established with reference to the three trainings. The first two phrases reveal the higher ethical training: if there is a transgression, they can point out the offense; if one forgets a transgression, they cause one to properly recall it and teach repentance in accordance with the Dharma for each. The next two phrases reveal the higher meditative training: because they can admonish concerning the dharmas of the mental ground, and if there are doubts, they can skillfully sever them through instruction. The last phrase reveals the higher wisdom training: because they can definitively resolve and explain, teaching without error the specific characteristics and universal characteristics.

For one who listens to the Dharma, with respect to what the kalyāṇamitra does, five kinds of conceptions are to be removed, and [five] kinds of conceptions are to be maintained. As for the characteristics to be maintained: the conception of a jewel, the conception of an eye, the conception of light, the conception of fruit, and the conception of great beneficial fruit; because of the conception of rarity, innate wisdom, knowing in accordance with reality, obtaining wondrous fruit, and being faultless. As for the conceptions to be discarded: broken precepts, low caste, unpolished speech, non-melodious voice; one should not see faults in these five matters.

The commentary says: "'Kṣānti' means being able to endure injuries inflicted by others." The Yogācārabhūmi says: "What is endurance? It means: for instance, someone does not revile in return when reviled; does not harbor anger in return when angered; does not strike in return when struck; does not mock in return when mocked. Furthermore, that venerable one is able to endure cold, heat, hunger, thirst, mosquitoes, gnats, lice, and the poisonous touch of snakes and hedgehogs. Furthermore, one is able to endure harsh and abusive words and speech inflicted by others. Furthermore, one can endure all the intense, severe, harsh, heart-rending, life-threatening painful feelings within the body. Being able to endure and bear them—this is called endurance."

The commentary says: "'Gentleness' means not afflicting others." The Yogācārabhūmi says: "What is gentleness? It means: for instance, someone toward the Teacher and others perfectly accomplishes bodily karma of loving-kindness, perfectly accomplishes verbal karma of loving-kindness, and perfectly accomplishes mental karma of loving-kindness; together with the wise fellow practitioners of purity, one harmoniously enjoys what ought to be enjoyed; whatever food and drink is consumed, there is nothing secret; whatever is obtained in accordance with the Dharma, whatever is acquired in accordance with the Dharma, whatever is in the almsbowl, contained within the bowl, is enjoyed; having shared precepts and shared views, accomplishing these six delightful, acceptable, venerable, and non-contentious dharmas; of an easily cohabited nature, not afflicting others, cohabiting in one place with the wise fellow practitioners of purity, constantly causing them to rejoice: this is called gentleness."

The commentary says: "'In order to counteract attachment to sense objects, therefore the sūtra says,' etc." In this, what is called "solitude"? The Yogācārabhūmi says: "What is called 'dwelling in an araṇya'? It means: dwelling in secluded mountain forests, wildernesses, and open plains, using peripheral bedding and seats, dwelling far away from all villages, towns, and hamlets: this is called dwelling in an araṇya."

The commentary says: "'As the sūtra speaks of through the ten phrases of exhaustion,' etc." This text appears in the Daśabhūmika-sūtra. Therefore the first [stage], the Pramuditā-bhūmi, says: "Through the ten phrases of exhaustion, one accomplishes all great vows. What are the ten? They are: 1. the exhaustion of the realm of sentient beings; 2. the exhaustion of the realm of worlds; 3. the exhaustion of the realm of space; 4. the exhaustion of the realm of phenomena;