大般涅槃經疏 11.4

11.4

"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.