大乘四法經論廣釋開決記 1.1.5

1.1.5

五涅槃界盡。 六佛出世界盡。 七如來智界盡。 八心所緣界盡。 九佛境界智入界盡。 十世間轉法轉智轉界盡。 如來生界盡。 我願乃盡。 如世界盡。 如靈空界盡。 如法界盡。 如涅槃界盡。 如佛出世界盡。 如佛智界盡。 如心所緣界盡。 如佛境界智入界盡。 如世間轉法轉智轉界盡。 若彼界盡。 我願了盡。 如是眾生界盡不盡。 我此善根亦不可盡。 世界盡不盡虛空界盡不盡。 法界盡不盡。 涅槃界盡不盡。 佛出世界盡不盡。 如來智界盡不盡。 心所緣界盡不盡。 佛境界智入界盡不盡。 世間轉法轉智轉界盡不盡。 我此諸願善根亦不可盡。 此段經文一一解釋。 出十地論。 如理應思。 二言結勸者。 經曰是故諸苾芻菩薩摩訶薩盡形壽不顧身命而此四法不應遠離。 此段文句。 如上所說。 明廣文竟　次當第二明略文。 復分為二。 一明因。 二明果。 初言因者。 如經時薄伽梵說是語已。 至有智常住於空閑　後言明果者。 如經若諸智者住此法。 降伏諸魔。 成等覺。 兩段文句。 上廣文中已中述故。 故不釋也。 明正宗竟　大門第三流通分者。 復分為三。 初標佛化畢。 如經爾時薄伽梵說是經已也。 次明眾同聞法。 如經諸苾芻眾及諸菩薩摩訶薩也。 後欽受導奉。 如經一切大眾聞佛所說信受奉行也。 智度論云。 如是我聞者。 令生信也。 信受奉行。 為生智也。 由佛所說有三淨勝故。 使聞者歡喜奉行。 一說者清淨。 以於諸法得自在故。 二所說清淨。 明如實智清淨法體故。 三得果清淨。 已離諸障成法器故。 佛正為說無不信垢領納在心。 敬順修學。 由斯故說信受奉行。

5. the exhaustion of the realm of nirvāṇa; 6. the exhaustion of the realm of Buddhas appearing in the world; 7. the exhaustion of the realm of the Tathāgata's wisdom; 8. the exhaustion of the realm of the mind's objective referents; 9. the exhaustion of the realm of the entry of wisdom into the Buddha's domain; 10. the exhaustion of the realm of the revolution of the world, the revolution of the Dharma, and the revolution of wisdom. If the realm of the Tathāgata's birth were exhausted, only then would my vows be exhausted. If the realm of worlds were exhausted, if the realm of space were exhausted, if the realm of phenomena were exhausted, if the realm of nirvāṇa were exhausted, if the realm of Buddhas appearing in the world were exhausted, if the realm of the Buddha's wisdom were exhausted, if the realm of the mind's objective referents were exhausted, if the realm of the entry of wisdom into the Buddha's domain were exhausted, if the realm of the revolution of the world, the revolution of the Dharma, and the revolution of wisdom were exhausted—if those realms were exhausted, my vows would be completely exhausted. Just as the realm of sentient beings is not exhausted, so my roots of goodness cannot be exhausted either. Whether the realm of worlds is exhausted or not exhausted; whether the realm of space is exhausted or not exhausted; whether the realm of phenomena is exhausted or not exhausted; whether the realm of nirvāṇa is exhausted or not exhausted; whether the realm of Buddhas appearing in the world is exhausted or not exhausted; whether the realm of the Tathāgata's wisdom is exhausted or not exhausted; whether the realm of the mind's objective referents is exhausted or not exhausted; whether the realm of the entry of wisdom into the Buddha's domain is exhausted or not exhausted; whether the realm of the revolution of the world, the revolution of the Dharma, and the revolution of wisdom is exhausted or not exhausted: these vows and roots of goodness of mine also cannot be exhausted." The word-by-word explanation of this passage of the sūtra text appears in the Daśabhūmika-śāstra; one should reflect on it accordingly.

Second, regarding the concluding exhortation: the sūtra states, "Therefore, bhikṣus, bodhisattva-mahāsattvas, for as long as life lasts, without regard for body or life, should not depart from these four dharmas." This passage of text is as explained above. The explanation of the extensive text is concluded.

Next is the second: clarifying the brief text. This is again divided into two: 1. clarifying the cause; 2. clarifying the fruit. First, regarding the cause: as the sūtra states, "At that time, the Bhagavat, having spoken these words," up to "the wise constantly dwell in solitude." Next, regarding clarifying the fruit: as the sūtra states, "If the wise abide in these dharmas, they subdue all māras and achieve complete awakening." These two passages of text have already been discussed above in the extensive text; therefore they are not explained here. Clarifying the main body is concluded.

The third major section, the transmission section, is again divided into three: First, indicating the completion of the Buddha's transformation, as the sūtra states, "At that time, the Bhagavat, having expounded this sūtra." Next, clarifying that the assembly heard the Dharma together, as the sūtra states, "all the assemblies of bhikṣus and all the bodhisattva-mahāsattvas." Afterward, reverently receiving and upholding it, as the sūtra states, "the entire great assembly, hearing what the Buddha taught, rejoiced, received, and practiced it."

The Mahāprajñāpāramitopadeśa says: "'Evaṃ mayā śrutam' causes faith to arise. 'Receiving and practicing' causes wisdom to arise." Because what the Buddha taught possesses three kinds of pure excellence, it causes the listeners to rejoice and practice it: 1. purity of the speaker, because he has attained sovereignty over all dharmas; 2. purity of what is spoken, because it reveals the pure Dharma-essence of knowledge in accordance with reality; 3. purity of the obtained fruit, because having already departed from all hindrances, they have become Dharma vessels. When the Buddha properly expounds it, without any defilement of disbelief, they receive it in their minds, reverently comply with, and cultivate it. For this reason, it says: "rejoiced, received, and practiced it."