釋摩訶衍論 5.32

5.32

已說發起問答決疑門，次說舉緣廣說開通門。就此門中即有二門。云何為二？一者總標軌則決定門、二者緣相散示生解門。於第一門即有三種。云何為三？一者法體說、二者譬喻說、三者契合說。又諸佛法有因有緣，因緣具足乃得成辦者，即是法說，謂諸佛法當待因緣無自立法。所以者何？以法爾故。所言因者，本覺性種。所言緣者，權實別用。以此二事故，諸法得成立，應審觀察。已說法說，次說喻說。如木中火性是火正因，若人無知，不假方便能自燒木，無有是處者，即是喻說。此中譬喻即有四種。云何為四？一者木喻、二者火喻、三者人喻、四者燒喻。所言木者，喻於染法。所言火者，喻於智慧。所言人者，喻於眾生。所言燒者，喻於對治。第一譬喻其意云何？所謂阿梨羅多掩尸木，即具五事。云何為五？一者根源深固無能超過、二者幹枝花葉乃至果實生利銛刺、三者香氣極穢、四者毒虫樂著、五者眷屬無盡，是名為五。無明染法亦復如是，根本無明甚深廣大無能超過故，一切種種枝末不覺迷惑過失無有量故。第二譬喻其意云何？所謂伏火即有七事。云何為七？一者乾亡義，能令枯木乃至死故；二者生長義，能礙寒氣令得生故；三者莫測義，不知所故；四者隱藏義，不能見故；五者出現義，出火炎故；六者隨有義，隨木有故；七者隨無義，隨木無故。是名為七。本覺般若亦復如是，熏習染法至盡滅故，受熏流轉故，所住之處不思議故，無明藏中密隱沒故，具足出現無所餘故，隨染有無本覺有無故。第三譬喻其意云何？謂假人者有二種故。云何為二？一者婆羅利多提假人、二者那尸阿多羅假人。彼第一人即知五事。云何為五？一者知出火木、二者知鑽轉木、三者知漸頓時、四者知止住所、五者知成就次，是名為五。若第二人不知此事，終不得火。修行諸人亦復如是，亦有方便、無方便故。第四譬喻其意云何？謂火燒木即有三事。云何為三？一者捨利作鈍事，謂火燒即諸刺木等不能害故；二者捨異作同事，謂作鈍即都合灰故；三者背末還本事，謂同相即與地等故。是名為三。治道次第亦復如是，謂斷障故、證得理故、歸一心故。已說喻說，次說合說。此合說中即有二門。云何為二？一者總說、二者別說。言總說者，總所為故。如本眾生亦爾故。言別說者，別所為故。此別說中即有三門。云何為三？一者緣闕單因無力門、二者因闕單緣無力門、三者因緣具足圓成門。緣闕單因無力門者，譬如雖木中火性從本已來有伏藏火，而不假方便，無以得火。如是雖無明藏中如來之性，從本已來有自性清淨心，而不待修行之功無以得佛故。如本雖有正因熏習之力，若不遇諸佛菩薩善知識等以之為緣，能自斷煩惱入涅槃者則無是處故。因闕單緣無力門者，譬如有人雖具足方便，而彼木中若無火性，終不得火。如是一切行者，雖具修行無量方便，而眾生心中若無本覺佛性，終不得佛故。如本若雖有外緣之力，而內淨法未有熏習力者，亦不能究竟厭生死苦、樂求涅盤故。因緣具足圓成門者，譬如木中有火性亦具方便，火炎出現燒木無餘。因緣具者亦復如是，內中有本覺之佛性、外中具修行之功能，圓百行之因、滿萬德之果，三智俱行、四德雙開。如本若因緣具足者，所謂自有熏習之力，又為諸佛菩薩等慈悲願護故，能起厭苦之心，信有涅盤修習善根，以修善根成就則值諸佛菩薩示教利喜，乃能進趣向涅盤道故。

Having explained the approach of raising questions and answers to resolve doubts, next is the approach of adducing conditions to provide a broad exposition and bring understanding. Within this approach there are two approaches. What are the two? First is the approach of generally establishing the definitive rules; second is the approach of separately showing the characteristics of conditions to give rise to understanding. Within the first approach, there are three types. What are the three? First is the exposition in terms of the actual Dharma; second is the exposition by metaphor; third is the exposition by correlation. Furthermore, when the original text states, "The Dharmas of the Buddhas possess causes and conditions, and it is only when causes and conditions are complete that they can be accomplished," this is the exposition in terms of the Dharma, meaning that the Dharmas of the Buddhas rely on causes and conditions and have no independent establishment. Why is this? Because it is inherently so. What is called 'cause' refers to the nature-seed of original awakening. What is called 'condition' refers to the distinct functions of the provisional and real. By means of these two matters, all dharmas are established; one should examine this carefully. Having explained the exposition in terms of the Dharma, next is the exposition by metaphor. When the text says, "Just as the nature of fire within wood is the direct cause of fire, yet if a person lacks knowledge and does not resort to skillful means, the wood cannot burn by itself, which is impossible," this is the exposition by metaphor. In this, there are four metaphors. What are the four? First is the metaphor of the wood; second is the metaphor of the fire; third is the metaphor of the person; fourth is the metaphor of burning. What is called 'wood' symbolizes defiled dharmas. What is called 'fire' symbolizes wisdom. What is called 'person' symbolizes sentient beings. What is called 'burning' symbolizes the antidote. What is the meaning of the first metaphor? The so-called arilādayaṃśi wood possesses five qualities. What are the five? First, its roots are deep and firm, incapable of being surpassed; second, its trunk, branches, flowers, leaves, and even its fruits produce sharp thorns; third, its fragrance is extremely foul; fourth, poisonous insects delight in clinging to it; fifth, its retinue is unending. These are called the five. Defiled dharmas of avidyā are also like this: fundamental avidyā is extremely deep and vast, incapable of being surpassed; all the various branch non-awakenings, confusions, and faults are limitless. What is the meaning of the second metaphor? Latent fire has seven qualities. What are the seven? First, drying and destroying, being able to wither the wood and bring it to cessation; second, generating and growing, being able to obstruct cold and give rise [to life]; third, unfathomableness, its location being unknown; fourth, concealment, being invisible; fifth, manifestation, giving rise to flames; sixth, conforming with presence, existing in accordance with wood; seventh, conforming with absence, disappearing in accordance with wood. These are the seven. Original awakening prajñā is also like this: it perfumes defiled dharmas to their complete extinction; it receives perfuming and transmigrates; the place where it abides is inconceivable; it is secretly concealed within the store of avidyā; it manifests completely without remainder; and in accordance with the presence or absence of defilement, original awakening appears or does not appear. What is the meaning of the third metaphor? It refers to the conventional person being of two kinds. What are the two? First is the conventional person paralitāti; second is the conventional person naśi'ātara. The first person knows five things. What are the five? First, knowing the wood that produces fire; second, knowing the drill that rotates against the wood; third, knowing the gradual and sudden times; fourth, knowing where to stop; fifth, knowing the order of accomplishment. These are called the five. If it is the second person, who does not know these matters, they will never obtain fire. The various practitioners are also like this, as they either possess skillful means or lack skillful means. What is the meaning of the fourth metaphor? Fire burning wood possesses three events. What are the three? First, abandoning the sharp to make it dull, meaning when the fire burns it, the thorny wood cannot harm; second, abandoning difference to make it the same, meaning when it is made dull, it completely becomes ash; third, turning away from branches to return to the root, meaning its identical characteristic is equal to the earth. These are called the three. The sequence of the antidote path is also like this, meaning cutting off obstructions, realizing principle, and returning to the one mind. Having explained the exposition by metaphor, next is the exposition by correlation. Within this exposition by correlation, there are two approaches. What are the two? First is the general exposition; second is the particular exposition. The general exposition is because of the general purpose, as the original text says, 'Sentient beings are also like this.' The particular exposition is because of the particular purpose. Within this particular exposition, there are three approaches. What are the three? First, the approach where conditions are deficient and a single cause is powerless; second, the approach where causes are deficient and a single condition is powerless; third, the approach where causes and conditions are complete and fully accomplished. Regarding the approach where conditions are deficient and a single cause is powerless: for example, although the nature of fire within wood has possessed latent fire from the beginning, without the aid of skillful means, fire cannot be obtained. Likewise, although the nature of the Tathāgata within the store of avidyā has possessed the naturally pure mind from the beginning, without relying on the work of cultivation, Buddhahood cannot be attained. As the original text states, although there is the perfuming power of the direct cause, if one does not encounter Buddhas, bodhisattvas, spiritual friends, and the like to serve as conditions, to be able to sever afflictions on one's own and enter nirvāṇa is impossible. Regarding the approach where causes are deficient and a single condition is powerless: for example, although a person may fully possess skillful means, if there is no nature of fire within the wood, fire will never be obtained. Likewise, although all practitioners may fully cultivate limitless skillful means, if sentient beings do not have the Buddha-nature of original awakening within their minds, they will never attain Buddhahood. As the original text states, although there is the power of external conditions, if the pure dharmas within do not possess the power of perfuming, one still cannot ultimately loathe the suffering of birth and death or joyfully seek nirvāṇa. Regarding the approach where causes and conditions are complete and fully accomplished: for example, when there is the nature of fire within wood and skillful means are also complete, flames appear and burn the wood without remainder. Those in whom causes and conditions are complete are also like this: internally possessing the Buddha-nature of original awakening and externally possessing the efficacy of cultivation, they fulfill the cause of the hundred practices, complete the fruit of the ten thousand virtues, operate the three knowledges simultaneously, and manifest the four virtues together. As the original text states, if causes and conditions are complete, meaning that one possesses the power of perfuming from within and is also protected by the compassionate vows of Buddhas and bodhisattvas, one can give rise to a mind that loathes suffering, believe that nirvāṇa exists, and cultivate roots of goodness; because one's cultivation of roots of goodness is perfected, one encounters Buddhas and bodhisattvas who instruct, benefit, and delight, and is thus able to advance toward the path of nirvāṇa.