法華玄義釋籤 17.73

17.73

三結斥傷歎中三：初結斥，次傷歎，三指廣。初又二：先結今意，次「固非」下斥。初文者，具如前一十六門，門門十觀即是其意。斥文可知。次「世人」下傷歎中三：先傷，次歎，三益。初文二：謂法、譬。法如文。譬中云「徒知𤚲捋不解鑽搖」者，借《大經》譬責講讀人。《大經》第三「迦葉難佛：如來若常何不常現？佛告迦葉：譬如長者多有諸牛，色雖種種，同共一群，付放牧人，令逐水草，唯為醍醐，不求乳酪。彼牧牛者，𤚲已自食。長者命終，所有諸牛，悉為群賊之所抄掠。賊得牛已，無有婦女，即自𤚲捋，得已自食。爾時群賊，各相謂言：彼大長者，畜養此牛，不求乳酪，唯為醍醐。我等今者，設何方便，而得之耶？（止觀記具注解）夫醍醐者，名為世間第一上味，我等無器，設復得之。無安置處。復相謂言：唯有皮囊，可以盛之。雖有盛處，不知鑽搖，漿猶難得，況復生蘇。爾時群賊，以醍醐故，加之以水；以加水故，乳酪醍醐，一切皆失。凡夫亦爾，雖有善法，皆是如來正法之餘。何以故？如來入涅槃後，盜竊如來遺餘善法，若戒定慧，如彼群賊劫掠諸牛。雖復得之，無有方便，以是義故，不能獲得常樂我淨，常戒定慧。又為解脫，說我人眾生等，如加以水，以非想為涅槃，如失醍醐。以少梵行得生天上，如加水之乳等云云。」次「若識」下歎中二：先歎教法無缺，次「半如意」下歎弘法無機。初文者，此十六門，門門觀法遍被一切，自此之外無所復須，不同講人，漿猶難得。次文者，今一家弘法大小通立，或以小助大，或開小即大，或破小明大，或以小形大，則是半滿雙弘、觀教俱立。今以此半滿之觀，說以施人，人無受用故，云「我則悔焉」。悔者悲嗟之甚，應非悋情。言「半如意珠全如意珠」者，第五卷末云「半如意珠則以迹中五妙為半」。此釋圓門十觀法竟，云半全者乃至偏門名之為半，圓門為全，故文云小乘四門大乘四門，名同意異，不可例前。「雖無」下微益。三「指廣」下可知。彼文為顯鈍根行者，一一文中皆須先明橫竪，次明不二；此中直明一念一塵即具橫竪，不暇廣及，故指彼文。若得意者，見此略文以顯彼廣。

Third, in concluding with reproach, sorrow, and praise, there are three: first, concluding with reproach; second, sorrow and praise; third, referring to the broader exposition. The first also has two: first, concluding the present intention; second, from "certainly not" onward, reproaching. In the first text, it is fully as in the preceding sixteen gates: the ten contemplations in each and every gate are precisely its meaning. The text of reproach is self-evident. Next, in sorrow and praise from "worldly people" onward, there are three: first, sorrow; second, praise; third, benefit. The first text has two: the dharma and the analogy. The dharma is as in the text. In the analogy, the phrase "merely knowing how to milk, but not understanding churning" borrows the analogy from the Great Sūtra to reproach lecturers and reciters. The third fascicle of the Great Sūtra says: "Kāśyapa questioned the Buddha: 'If the Tathāgata is eternal, why is he not constantly manifested?' The Buddha told Kāśyapa: 'For example, a householder has many cows of various colors, all gathered in a single herd. He entrusts them to a herdsman, ordering him to follow water and pasture, solely for the sake of ghee, not seeking milk or curd. That herdsman, having milked them, eats it himself. When the householder passes away, all the cows are plundered by a band of thieves. When the thieves obtain the cows, having no women, they milk them themselves, and having obtained it, eat it themselves. At that time, the thieves say to one another: "That great householder raised these cows not seeking milk or curd, but solely for ghee. Now by what expedient means may we obtain it?" (The Zhiguan commentary fully explains this.) "Ghee is called the supreme, foremost flavor in the world. We have no vessel; even if we obtain it, there is nowhere to store it." They say to one another again: "Only a leather bag can hold it." Although there is a place to hold it, not knowing how to churn, even whey is hard to obtain, much less fresh butter. At that time the thieves, for the sake of ghee, add water to it; because they add water, milk, curd, and ghee are completely lost. Ordinary worldlings are also like this: although they have wholesome dharmas, they are all remnants of the Tathāgata's true Dharma. Why? Because after the Tathāgata enters nirvāṇa, they steal the remaining wholesome dharmas left by the Tathāgata, such as morality, concentration, and wisdom, just as those thieves plundered the cows. Although they obtain them, they lack expedient means; for this reason, they cannot attain permanence, bliss, self, and purity, or eternal morality, concentration, and wisdom. Furthermore, for the sake of liberation, they speak of self, person, sentient beings, and so forth, like adding water; taking non-conceptualization to be nirvāṇa, it is like losing ghee. Attaining rebirth in the heavens through minor brahma-conduct is like milk to which water is added,' and so on." Next, in the praise from "if one recognizes" onward, there are two: first, praising the teaching as being complete; second, from "half a wish-fulfilling pearl" onward, lamenting the lack of capacity for propagating the Dharma. In the first text, the contemplation methods in each of these sixteen gates pervade everyone; beyond this, nothing else is needed, unlike the lecturers who cannot even obtain whey. In the second text, our lineage's propagation of the Dharma establishes both the small and great: sometimes using the small to assist the great, or opening the small to be the great, or refuting the small to illuminate the great, or comparing the small to contrast the great—this is propagating both the partial and complete, establishing both contemplation and teaching. Now, expounding this contemplation of the partial and complete to bestow upon people, people fail to receive and apply it, hence it says "I regret it." "Regret" expresses extreme sorrow and sighing, not a feeling of stinginess. Regarding "half a wish-fulfilling pearl and a whole wish-fulfilling pearl," the end of the fifth fascicle says: "half a wish-fulfilling pearl takes the five subtle [dharmas] in the traces as half." This finishes explaining the ten contemplation methods of the perfect gate; speaking of half and whole, the biased gates are called half, and the perfect gate is called whole; hence the text says the four gates of the Small Vehicle and the four gates of the Great Vehicle have identical names but different meanings, which cannot be analogized to the preceding. From "although without" onward is the slight benefit. Third, from "referring to the broader exposition" onward is self-evident. That text was written to reveal it to practitioners of dull faculties, so in every single passage one must first explain the horizontal and vertical, and next explain non-duality; here, it directly explains that a single thought and a single dust-mote fully contain the horizontal and vertical, with no leisure to treat it extensively, and thus refers to that text. If one catches the meaning, seeing this abridged text illuminates that broader exposition.