金剛三昧經論 2.121

2.121

論曰：此是第二別開方便。於中即開四種方便：一者知時方便、二者識機方便、三者引入方便、四者出離方便。知時方便者，如經「若後非時、應如說法時，利不俱」故。後有三義，佛滅度後故、正法滅後故、五重五百中後五百歲故。言非時者，非純熟時故、非易悟時故、異見盛興相非時故。若於如是非時，直應真如說法，不當彼時，無所利益。時利不並，故言不俱，是為知時方便。識機方便者，如經「順不順說，非同非異，相應如說」故。順不順說者，若直順彼心說，則不動邪執。設唯不順說者，則不起正信。為欲令彼得正信心、除本邪執，故須或順或不順說。又復直順理說不起正信，乖彼意故。不順理說，豈生正解？違道理故。為得信解，故順不順說也。若諸異見諍論興時，若同有見而說則異空見、若同空執而說則異有執，所同所異彌興其諍。又復兩同彼二則自內相諍、若異彼二則與二相諍，是故非同非異而說。非同者，如言而取，皆不許故。非異者，得意而言，無不許故。由非異故不違彼情，由非同故不違道理。於情於理相望不違，故言相應如說。如者，而也。引入方便者，如經「引諸情智流入薩般若海」故。諸情者，大小情欲差別故。諸智者，空有知見差別故。引接此輩皆順道流，令入一覺一切智海，無上菩提深廣義故。如百川流同入大海，大海深廣同一味故，如是名為引入方便。出離方便者，如經「無令可眾挹彼虛風，悉令彼庶一味神孔」故。挹者斟也，是取納義。言虛風者，謂遊空風，能起諸浪，喻諸境界動諸識浪。可度眾生挹境界風，故從前來諸識浪轉，今無令挹識浪靜息也。庶者庶幾，是希望義。言神孔者，謂神仙窟，遠離城邑無事閑靜長生之處，喻大涅槃不死之宅。圓寂平等故名一味。令彼眾生希大涅槃，止諸識浪出離流轉，如是名為出離方便。

The treatise states: This is the second part, distinctly opening the expedients. Within it, four kinds of expedients are opened: first, the expedient of knowing the time; second, the expedient of discerning the capacities; third, the expedient of leading into; fourth, the expedient of transcending. Regarding the expedient of knowing the time: as the sūtra says, "If later, when it is an inappropriate time, it should be the time to expound the Dharma, the [proper] time and benefit do not coincide." "Later" has three meanings: after the Buddha's parinirvāṇa, after the extinction of the True Dharma, and during the final five-hundred-year period among the five five-hundred-year periods. Regarding "inappropriate time": it is not a time of full maturation, not a time of easy awakening, and a phase of inappropriate time when divergent views flourish. If, in such an inappropriate time, one were directly to expound the Dharma according with suchness, it would not suit that time and there would be no benefit. The time and the benefit do not concur, hence it is said "do not coincide"; this is the expedient of knowing the time. Regarding the expedient of discerning the capacities: as the sūtra says, "Teaching in conformity and non-conformity, neither identical nor different, teach corresponding [with reality]." Regarding "teaching in conformity and non-conformity": if one merely teaches in conformity with their minds, one will not dislodge heterodox attachments. If one only teaches in non-conformity, one will not give rise to right faith. Desiring to cause them to attain right faith and eliminate their original heterodox attachments, one must teach sometimes in conformity and sometimes in non-conformity. Furthermore, directly teaching in conformity with the principle does not give rise to right faith because it runs counter to their intentions. If one does not teach in conformity with the principle, how could right understanding arise? Because it would violate the principle. To attain faith and understanding, one therefore teaches in conformity and non-conformity. When various divergent views and disputes arise, if one teaches in identity with the view of existence, it differs from the view of emptiness; if one teaches in identity with the attachment to emptiness, it differs from the attachment to existence; what is identical and what is different will further provoke their dispute. Moreover, being identical with both of the two, one has internal contradiction; if one is different from both of the two, one disputes with both; therefore, one teaches as neither identical nor different. "Neither identical" means that grasping according to the words is not accepted in either case. "Nor different" means that speaking having grasped the meaning is accepted in every case. Because it is not different, it does not violate their sentiments; because it is not identical, it does not violate the principle. Mutually viewed with respect to sentiments and principle, there is no violation; hence it says "teach corresponding [with reality]." "Ru" (如) means "and" (而). Regarding the expedient of leading into: as the sūtra says, "Lead all dispositions and intellects to flow into the ocean of sarvajñā." "All dispositions" means the distinctions among great and small desires. "All intellects" means the distinctions among views of emptiness and existence. Leading and receiving these types, one causes them all to follow the flow of the Way, entering the ocean of all-knowledge of single awakening, because of the profound and vast meaning of unsurpassed bodhi. Just as the streams of a hundred rivers together enter the great ocean, and the great ocean is profound, vast, and of a single taste, so this is called the expedient of leading into. Regarding the expedient of transcending: as the sūtra says, "do not let the salvable assembly sip that empty wind, but cause those multitudes all to yearn for the divine cavern of single taste." "Sipping" means ladling, which has the meaning of taking in. Regarding "empty wind": it means the wind blowing through empty space, which can raise various waves, an analogy for the various sense objects stirring the waves of the consciousnesses. Sentient beings who can be liberated sip the wind of sense objects, so from before, the waves of the consciousnesses have been turning; now, do not let them sip it, so that the waves of consciousness become quiet and cease. "Yearn" means to aspire, having the meaning of hoping. Regarding "divine cavern": it refers to the cave of the immortals, a peaceful, quiet place of long life far removed from towns and cities, devoid of business, an analogy for the deathless abode of great nirvāṇa. Complete quiescence and equality is called "single taste." Causing those sentient beings to aspire to great nirvāṇa, stopping the waves of consciousness and transcending saṃsāra—this is called the expedient of transcending.