大般涅槃經疏 11.4

11.4

邪者魔也，正者聖也。邪魔多種，謂邪惡、邪俗、邪偏、邪漸。邪惡者，闡提謗法、四重五逆十惡、四趣等果是也。文云「聽畜八種不淨即謗佛，執九部經謂無方等即謗法，若欲行淫應脫法服即犯四重。」此等名為邪惡。邪俗者，通謂二十五有，因緣煩惱業陰天魔等是。文云「依因父母愛欲和合生育是身，愛即煩惱，是身即陰，以有漏形作無漏身即是天魔。往昔苦行即是業等」，即其義也。邪偏者，謂聲聞緣覺無常苦空邪曲涅槃等是。文云「如來無常變異、宣說無我」，即其義也。邪漸者，謂分別歷別棄捨二邊別求中道，亦三昧魔、菩提心魔等是。文云「如來於諸外道邪論無所知，於世間湯藥無所知，無所知故故名如來。於刀割香塗不生憎愛，唯能處中故名如來。」即是其義。正者名聖，聖正多種，謂執正、善正、真正、方正。對於四邪以論四正，四邪既出於文，翻邪即正，不俟更論。此四邪四正即四悉意。邪惡尤重，眾邪之根，即世界也。邪俗之邪，為清升者立此名字，即為人也。邪偏偏破生死入涅槃，即對治也。邪漸所到之處即是常住，從歷別門立此邪名，即第一義。正亦如是，執正是魔是欲界主，執正欲界，即世界也。善正是世間之善，為成眾善，即為人也。真正是出世之法，對破世間，方乃名正。是次第大乘，能到實相，實相即第一義。通塗邪正其相如是。今經所指兩法兩人，謂魔經魔律，持魔經律是為四魔。此意則寬，該前諸邪。正亦四種，佛經佛律，持佛經律是為四正，則冠前四正。從此立名，故言邪正品。此品答前迦葉問云何知天魔為眾作留難？如來波旬說云何分別知？然四依有廣大之德，邪正有分別之能，雖二義相成，而四依答廣大，邪正答分別。兩品備有形聲兩偽，而前品多明形亂，後品多明聲亂（云云）。

"Heresy" refers to māras; "orthodoxy" refers to sages. Heretical māras are of multiple kinds, namely: heretical evil, heretical worldliness, heretical onesidedness, and heretical gradualness. "Heretical evil" refers to icchantikas slandering the Dharma, the four grave offenses, the five deeds of immediate retribution, the ten unwholesome actions, and their retributions in the four bad destinies. The [sūtra] text states: "Holding that keeping the eight kinds of impure things is permitted is slandering the Buddha; clinging to the nine genres of scriptures while maintaining there are no vaipulya scriptures is slandering the Dharma; and maintaining that if one wishes to engage in sexual intercourse one should merely take off the Dharma robes is committing the four grave offenses." Such things are termed heretical evil. "Heretical worldliness" refers comprehensively to the twenty-five realms of existence, conditioned origination, afflictions, karma, aggregates, and the māra of the heavens. The text states: "Depending upon the convergence of the parents' passion and desire, this body is conceived and born. Passion is affliction, this body is the aggregates, and using an outflow-tainted form to fabricate an outflow-free body is the māra of the heavens. Austerities in the past are karma," and so forth; such is its meaning. "Heretical onesidedness" refers to the śrāvakas and pratyekabuddhas viewing things as impermanent, suffering, and empty, resulting in a crooked nirvāṇa, and the like. The text states: "The Tathāgata is impermanent and subject to change, and preaches non-self," which is its meaning. "Heretical gradualness" refers to discriminating successive distinctions, abandoning the two extremes to separately seek a middle way, as well as the māra of samādhi, the māra of the bodhicitta, and the like. The text states: "The Tathāgata knows nothing of the heretical treatises of the non-Buddhists, knows nothing of worldly decoctions and medicines, and because he knows nothing, he is called the Tathāgata. He generates neither hatred nor love toward being slashed with a knife or smeared with incense, and only because he can abide in the middle is he called the Tathāgata." Such is its meaning. Orthodoxy is termed sageliness, and sagely orthodoxy is of multiple kinds, namely: holding to orthodoxy, wholesome orthodoxy, authentic orthodoxy, and upright orthodoxy. One discusses the four orthodoxies in contrast to the four heresies; since the four heresies have already been set forth in the text, inverting the heresies constitutes the orthodoxies, without awaiting further discussion. These four heresies and four orthodoxies correspond to the intents of the four siddhāntas. Heretical evil is particularly grave and is the root of all heresies; this corresponds to the worldly [siddhānta]. The heresy of heretical worldliness—establishing this name for the sake of those who aspire to pure ascent—corresponds to the individual [siddhānta]. Heretical onesidedness onesidedly crushes saṃsāra to enter nirvāṇa; this corresponds to the counteractive [siddhānta]. The destination reached by heretical gradualness is indeed the eternally abiding; establishing this name of heresy from the gateway of successive stages corresponds to the supreme-truth [siddhānta]. Orthodoxy is likewise: holding to orthodoxy is māra, the lord of the desire realm; holding to the orthodoxy of the desire realm corresponds to the worldly [siddhānta]. Wholesome orthodoxy is worldly goodness; completing various good deeds corresponds to the individual [siddhānta]. Authentic orthodoxy is the supramundane Dharma; only in contrast to and by shattering the worldly is it termed orthodox. It is the sequential Mahāyāna capable of reaching dharmatā, and dharmatā is the supreme truth. Such are the general characteristics of heresy and orthodoxy. What the present sūtra refers to as the two dharmas and two persons refers to the scriptures of māra and the vinaya of māra; those who uphold māra's scriptures and vinaya are the four māras. This meaning is broad, encompassing all the preceding heresies. Orthodoxy is also of four kinds: the Buddha's scriptures and the Buddha's vinaya; upholding the Buddha's scriptures and vinaya constitutes the four orthodoxies, which crown the preceding four orthodoxies. It is named on this basis, and is therefore called the "Chapter on Heresy and Orthodoxy." This chapter answers Kāśyapa's preceding question: "How is one to know that the heavenly māra creates difficulties for the assembly? How is one to distinguish and recognize what the Tathāgata and Pāpīyas preach?" Now, the four reliances possess vast virtues, while heresy and orthodoxy possess the capacity for discrimination; although the two meanings complement each other, the four reliances answer [the question of] vastness, and heresy and orthodoxy answer [the question of] discrimination. Both chapters are replete with the two deceptions of form and voice, yet the preceding chapter predominantly clarifies the disturbance of form, whereas the latter chapter predominantly clarifies the disturbance of voice, and so forth.