法華玄義釋籤 18.7

18.7

次別中亦應明通不論通塞，但是文略故云。若論法相，既有「若論」之言，即是置通從別，別中亦有約四門教及以根性并十觀法。十觀中二：初約十觀，次「迦羅迦果則有九分」下判。「鎮頭迦羅」者，《大經》文意以林譬寺，以果譬僧，以採者譬請僧之人，明僧相相似真偽難分；今借譬十乘邪正須判。第六云：「善男子！如迦羅林其樹眾多，林中唯有一樹名鎮頭迦，二果相似不可分別。其果熟時有一女人皆悉拾取，鎮頭迦果唯有一分，迦羅迦果乃有九分。女人不識將來詣市，凡愚不識買迦羅迦噉已命終。有智人輩問是女人：汝於何處得是果來？女人答言：於彼林中得是果來。諸人聞已即言：彼方多有無量迦羅迦樹，唯有一株鎮頭迦樹。諸人知已笑而捨去。」下文合譬，以畜八不淨者為迦羅迦，以清淨眾為鎮頭迦。今以十觀合於十分，若十分善巧則十分鎮頭，若從偏小及外道中得是觀法則十分迦羅，若用三教方便觀法則節級遞判迦羅鎮頭（云云）。是則教主如林，觀法如果，採果女人如弘教者，詣市譬於說法之堂，買果之人譬聽法眾，愚人受教不窮教主，智者審問邪正自分，命終即譬失於正諦。

Next, in the Separate [Teaching], passage should also be clarified without discussing blockage and passage, but it is merely stated [briefly] due to textual brevity. If discussing the characteristics of dharmas, since there are the words "if discussing," this means setting aside the general to follow the specific. Within the specific there are also references to the teaching of the four doors, spiritual capacities, and the method of the ten contemplations. Within the ten contemplations there are two parts: first regarding the ten contemplations, and next, from "The kālaka fruit has nine portions" onward, judging them. Regarding "tinduka and kālaka": the intention of the text in the Great Sūtra is to use the grove as a metaphor for the monastery, the fruit as a metaphor for the Saṅgha, and the gatherer as a metaphor for the person inviting the Saṅgha, clarifying that the appearance of the monks is similar and true and false are difficult to distinguish; now it is borrowed as a metaphor for the ten vehicles, where correct and wrong must be judged. The sixth fascicle states: "Good sons! Just as in a kālaka grove where the trees are many, in the grove there is only one tree named tinduka, and the two fruits are similar and cannot be distinguished. When the fruits ripened, a woman gathered them all; the tinduka fruit was only one portion, while the kālaka fruits were nine portions. The woman did not recognize them and brought them to the market. The foolish and ignorant did not recognize them, bought the kālaka, ate them, and died. Wise people asked this woman: 'Where did you get these fruits from?' The woman replied: 'I got these fruits from that grove.' Having heard this, the people immediately said: 'In that place there are immeasurable kālaka trees, and only a single tinduka tree.' Having learned this, the people laughed and walked away." The text below joins the metaphor, taking those who keep the eight impure things as the kālaka, and the pure assembly as the tinduka. Now, matching the ten contemplations to the ten portions: if all ten portions are skillful, then all ten portions are tinduka; if this method of contemplation is obtained from the partial and small or from non-Buddhists, then all ten portions are kālaka; if one uses the provisional contemplation methods of the three teachings, then kālaka and tinduka are judged gradually in stages (and so on). Thus, the teacher of the doctrine is like the grove, the contemplation method is like the fruit, the woman gathering fruit is like the propagator of the teaching, coming to the market is a metaphor for the hall of preaching Dharma, and the person buying fruit is a metaphor for the assembly listening to the Dharma. When foolish people receive the teaching, they do not examine the teacher of the doctrine; when the wise investigate, the wrong and correct naturally divide; dying is a metaphor for losing the correct truth.