法華玄論 4.64

4.64

答：若能心無所得、言無所住，如空中種樹、虛裏織羅，如幻如化、隨病隨人者，設行產業之事，無非大般涅槃，並應正法波若，名巧服矣。與此相違，即名拙服。此意已如辨宗中釋之。又龍樹出世製作大意者，要先破洗一切有所得病，令畢竟無遺，莫問大乘小乘、內道外道，有文作義及無文搆造，凡心有一豪依得、言有一句定相，皆悉洗之令畢竟淨。然不淨既去，淨亦無留也，如是五句令言窮慮息，然後始得於無名相中強名相說，雖強名相說說不動無說。故《寶積》嘆云「能善巧分別諸法相，於第一義而不動。」又經云「善哉世尊！不動真際，為諸法立處。」若能於一切義皆如此用之，始是龍樹大乘論耳。不爾者，還同舊執。若留一豪心住著者，退無損於煩惱、進不弘於佛法也。又破洗一切有所得大小病，然後於一一義中宜用四悉檀貫之。今𬻬略舉一意。十二部經八萬法藏皆是隨順俗，故有此言說。若不隨俗，則一無言無不言，故有所言皆隨俗說，謂世界悉檀。十二部八萬法藏言並相違，或三或一、或無常或常、或佛出二諦外或二諦內、或三世有或一世有，如大經三十餘諍論門，無智之者各執一意互相是非，現世起諍論增長煩惱，乃至斷善根墮墜惡趣，似僧地獄正擬斯人。欲勉斯過者，須用第二悉檀。所以八萬法藏及塵沙法門並相違者，此是如來各各為人悉檀，故不相違背。如《大經》云「以此眾生非一根性、非一善友、非一國土，是故如來不得一向定說。」以此義觀之，於一切法門無所違諍，不起煩惱，勉於似僧也。第三名為對治悉檀，如來所以說各各為人，說八萬法藏及塵沙法門，皆為對治眾生煩惱故也。如《大經》云「譬如大地諸山藥草能為眾生病之良藥，我法亦爾，能令眾生煩惱病藥。」是故一切教門無有定性，但令病息。病息故無非藥，病不息無是藥也。既為息病，病息藥廢，不應復執著之也。第四名為第一義悉檀者，前來三門皆是為眾生故有如此方便，若論正道即不曾有一言，況有八萬耶？尚非有言，況是無言耶？故過一切言語、滅一切戲論，如大炎四邊不可觸，以燒手故。用此四門，可通貫一切義及文。以得此四門故，一切經可搆、一切病可治；不得四門，一句經不可尋、一煩惱不可破也。

Answer: If one's mind has nothing to apprehend and one's speech has nowhere to abide—like planting a tree in space, weaving gauze in the void, like an illusion, like a transformation, according with the illness and according with the person—even if one conducts matters of livelihood and production, nothing fails to be great parinirvāṇa, and all accords with the correct Dharma and wisdom (prajñā); this is called skillful swallowing. Contrary to this is called clumsy swallowing. This meaning has already been explained in the section on determining the central tenets. Furthermore, Nāgārjuna's grand intention in appearing in the world and composing treatises was that he had first to refute and wash away all illnesses of apprehension, leaving nothing whatsoever behind. Whether Mahāyāna or Hīnayāna, internal teachings or non-Buddhist teachings, deriving meaning from texts or fabricating without texts—whenever the mind has the slightest reliance or apprehension, or speech has a single phrase of fixed characteristics, all are washed away to make them completely pure. Yet once the impure is removed, the pure also does not remain; thus the five propositions exhaust speech and still thought. Only then can one provisionally speak with names and marks within that which is devoid of names and marks. Although provisionally speaking with names and marks, the speaking does not stir from non-speaking. Thus the Ratnakūṭa praises: "Able skillfully to distinguish the marks of all dharmas, yet unmoved regarding the ultimate truth." Another sūtra states: "Splendid, World-Honoured One! Without moving from the true limit, you establish the stations for all dharmas." If one can apply all doctrines in this manner, only then is it Nāgārjuna's Mahāyāna treatise. If not, one merely returns to the old attachments. If one retains the slightest attachment in mind, in retreat one does no harm to afflictions, and in advance one does not propagate the Buddhadharma. Furthermore, having refuted and washed away all illnesses of apprehension, great and small, one should then string them together in every doctrine using the four siddhāntas. Now I will briefly raise one principle: The twelve divisions of scripture and the eighty thousand treasuries of Dharma are all according with the conventional, which is why there are these verbal expressions. If one did not accord with the conventional, then in unity there would be no speech and nothing not spoken; therefore whatever is spoken is stated according with the conventional, which is called the worldly siddhānta. The words of the twelve divisions and eighty thousand treasuries of Dharma all contradict each other: sometimes three, sometimes one; sometimes impermanent, sometimes permanent; sometimes the Buddha transcends the two truths, sometimes within the two truths; sometimes existing across the three times, sometimes existing in a single time. As in the thirty-odd disputed gates in the Mahāparinirvāṇa-sūtra, the unwise each grasp one meaning and mutually dispute over right and wrong, raising controversies and increasing afflictions in the present life, even cutting off roots of goodness and falling into evil destinies—the hell of spurious monks is precisely prepared for such persons. If one wishes to avoid this fault, one must use the second siddhānta. Why the eighty thousand treasuries of Dharma and dharmic gates numerous as sands of dust all seem contradictory is because these are the Tathāgata's individual siddhāntas for distinct persons; therefore they do not contradict one another. As the Mahāparinirvāṇa-sūtra states: "Because these sentient beings do not have a single faculty nature, do not have a single good friend, and do not have a single land, the Tathāgata cannot speak in an exclusively fixed manner." Looking at it through this principle, regarding all dharmic gates there is no contradiction or contention, no afflictions arise, and one avoids [the fate of] a spurious monk. The third is called the therapeutic siddhānta. That the Tathāgata speaks for distinct persons, expounding the eighty thousand treasuries of Dharma and dharmic gates numerous as sands of dust, is entirely to remedy the afflictions of sentient beings. As the Mahāparinirvāṇa-sūtra states: "Just as medicinal herbs from the great earth and mountains can serve as excellent medicines for the illnesses of sentient beings, my Dharma is also like this, serving as medicine for the illness of sentient beings' afflictions." Therefore, all teaching approaches have no fixed nature; they merely cause illnesses to cease. Because the illness ceases, nothing fails to be medicine; if the illness does not cease, nothing is medicine. Since it is for ceasing illness, when the illness ceases the medicine is discarded, and one should no longer cling to it. The fourth is called the ultimate-truth siddhānta. The preceding three approaches are skillful means existing for the sake of sentient beings; if one speaks of the correct path, there has never been a single word, let alone eighty thousand! It is not even having speech, let alone having no speech! Therefore it surpasses all speech and extinguishes all conceptual proliferation, like a great blaze that cannot be touched on four sides because it burns the hand. Using these four approaches, one can penetrate all doctrines and texts. Because one attains these four approaches, all sūtras can be constructed and all illnesses can be cured; if one does not attain these four approaches, not a single phrase of scripture can be explored, and not a single affliction can be destroyed.