法華玄義釋籤 5.44

5.44

次釋二諦，先標列，次正釋，自四。四中初文者又二：先敘他失，次辨今得。初文又三：先通明失，次別顯失相，三「古今」下總結。二諦之名顯於餘教，故一代所出其名最多，能詮既多所詮難曉，故弘教者為茲諍生。「碩」大也。次「妙勝」下別明失，中二：初明聖者往因，次「然執者」下近代凡執。初文又三：初引經，次「二聖」下況斥，三「問」下料簡釋妨。初文引《妙勝定經》，如《止觀》第三記。次文可見。三釋妨中二重問答以辨諍位，二聖在因何位生諍？故須從近以二生為問。復重遮言，二生之前又亦不應墮於惡道。答中二：先通指二生之前，次「又二生」下別約教簡示。初意者，自始發心至此已來皆名為前，何必近惡道出即至二生。次文中言「爾前」者，齊初僧祇初皆名爾前，故容有墮，以此菩薩至第三僧祇始離五障方乃不墮，何必第三阿僧祇末始惡道出？次問答中先問中引《金光明》者，難後三教無墮落者，何故十地猶有虎狼等畏？後之三教並有十地，故以為難。畏故具惑，具惑故墮，何故云無墮落惡道？故引彼經第四為難。彼〈金勝陀羅尼品〉十方諸佛同時說十番陀羅尼以護十地，如護初地云：「若有善男子得陀羅尼，名依功德力，是過去諸佛所說，若誦持者永離師子虎狼等怖。」乃至第十地，亦各有陀羅尼等。彼經十地既為虎狼所害，那言三教無墮落耶？答意者亦二：先通答、次別答。初文者，意引《大經》二十云：「菩薩雖見是身無量過患具足充滿，為欲受持《涅槃經》，故猶好將護不令乏少，觀於惡象及惡知識等無有二。何以故？壞法身故。菩薩於惡象等心無恐怖，於惡知識生怖畏心。何以故？是惡象等唯能壞身不能壞心，惡知識者二俱壞故。若惡象者唯壞一身，惡知識者壞無量身無量善心，臭身淨身肉身法身亦爾。為惡象殺，不至三趣，為惡友殺，必至三趣。」《大經》文意既是生身菩薩，此父母身不免狼害，非謂有害必墮惡道。章安云：諸惡獸等但是惡緣，不能生人惡心；惡知識者甘譚詐媚巧言令色牽人作惡，以作惡故破人善心，名之為殺，即墮地獄。煩惱斷者不為所牽，故不墮獄。

Next, in explaining the two truths, he first lists them by name, and next directly explains them, which naturally has four [sections]. In the first of the four are again two parts: first he narrates the faults of others, and next he delineates the achievements of the present [system]. The first part also has three: first he generally clarifies the faults; next he individually reveals the marks of the faults; third, from "past and present" onward, he summarizes. The name "two truths" is prominent in the other teachings; hence, among those produced in the [Buddha's] entire lifetime, its names are the most numerous. Since the expressive [names] are many, what is expressed is difficult to comprehend; therefore, those who propagated the teachings generated disputes over this. "Shuo" means great. Next, from "Miaosheng" onward, he individually clarifies the faults, in which are two parts: first he clarifies the past causes of the sages, and next, from "However, those who grasp" onward, the grasping of contemporary worldlings. The first part also has three: first he cites the sūtra; next, from "the two sages" onward, he reproaches by comparison; third, from "Question" onward, he analyzes and resolves objections. The first part cites the Miaoshengding jing, as recorded in the third fascicle of the Zhiguan. The next text can be understood. In the third, the resolution of objections, there are two rounds of questions and answers to delineate the stage of the dispute: at what stage in their causes did the two sages generate the dispute? Therefore one must question from nearby, taking two lifetimes [before Buddhahood]. Again, raising a counter-objection, it says: prior to two lifetimes, they also should not have fallen into the evil destinies. In the reply are two parts: first he points generally to prior to the two lifetimes; next, from "Furthermore, the two lifetimes" onward, he specifically analyzes and indicates according to the teachings. The first intention is that from the initial generating of the mind up to this point, all is called "prior"; why must it be that emerging right next to the evil destinies they immediately reached the two lifetimes? In the next text, as for "prior to that," all prior to the beginning of the first asaṃkhyeya [kalpa] is called "prior to that," and hence there is room for falling, because this bodhisattva, only upon reaching the third asaṃkhyeya kalpa and beginning to leave the five obstacles, then does not fall; why must it be only at the end of the third asaṃkhyeya that they emerge from the evil destinies? In the next question and answer, the first question cites the Golden Light [Sūtra], objecting that for those in the latter three teachings there is no falling: why is it that on the ten bhūmis there is still the fear of tigers and wolves? The latter three teachings all have ten bhūmis, and hence it is taken as an objection. Because there is fear, they possess delusions; because they possess delusions, they fall; why do you say there is no falling into the evil destinies? Therefore he cites the fourth [fascicle] of that sūtra to raise the objection. In that chapter, "Jinsheng tuoluoni pin," the Buddhas of the ten directions simultaneously expound ten turns of dhāraṇīs to protect the ten bhūmis, as in protecting the first bhūmi it says: "If there is a good man who obtains the dhāraṇī called 'Relying on the Power of Merit,' which was spoken by past Buddhas, if one recites and upholds it, one will forever be free from the terrors of lions, tigers, wolves, and so forth," up to the tenth bhūmi, each also having its dhāraṇī, and so forth. Since the ten bhūmis in that sūtra are harmed by tigers and wolves, how can you say that in the three teachings there is no falling? The meaning of the reply also has two parts: first a general reply, next a specific reply. In the first text, the intention cites the Great Sūtra, fascicle twenty, which says: "Although the bodhisattva sees that this body is fully replete with measureless faults and perils, in order to accept and uphold the Nirvāṇa Sūtra, he still protects it well so as not to let it be deficient, viewing vicious elephants and bad spiritual friends as equal and without distinction. Why? Because they destroy the dharma body. Toward vicious elephants and the like, the bodhisattva has no fear in mind; toward bad spiritual friends, he gives rise to a fearful mind. Why? These vicious elephants and the like can only destroy the body and cannot destroy the mind, whereas bad spiritual friends destroy both. While vicious elephants only destroy one body, bad spiritual friends destroy measureless bodies and measureless good minds; the foul body, the pure body, the physical body, and the dharma body are also like this. Being killed by a vicious elephant, one does not go to the three destinies; being killed by a bad friend, one definitely goes to the three destinies." The textual intention of the Great Sūtra is that since this is a bodhisattva with a body of birth, this body born of parents cannot avoid the harm of wolves; it does not mean that having harm entails definitely falling into the evil destinies. Zhang'an says: the various vicious beasts and the like are merely evil conditions and cannot generate evil minds in people; bad spiritual friends use sweet talk, deceit, and flattering words and cunning expressions to lead people into doing evil; because of doing evil, they break people's good minds, which is named 'killing,' and they immediately fall into hell. Those whose afflictions are severed are not led by them, and therefore do not fall into hell.