大乘法苑義林章 6.35

6.35

第四廢立者，《十地論》第一說「如渴思冷水，如飢思美食，如病思良醫，如眾蜂依蜜。我等亦如是，願聞甘露法。」此喻四義：一受持、二助力、三遠離、四安樂行。此義云何？如水不嚼隨得而飲，如是聞慧初聞即受。隨聞受持，如食咀嚼身力助成。如是思慧嚼所聞法，智力助成，如服良藥藥行除病。如是具聞、思慧隨順正義如法修行，遠離一切煩惱習患，如蜜，眾蜂所依樂行住處。如是聞、思、修慧果，聖所依處，現法愛味受樂行故。三慧既為聖果因本，說前三喻。由此三慧不減不增，蜂依於蜜，喻聖果故。又修聖因有四勝行：親近善士、聽聞正法、如理思惟、如教修行，初一福行、後三慧行。今說慧行不減不增。又所軌範，略有二門：一善人、二勝法。法有二：一教、二理。通說三乘習行勝法，略有二位：一散、二定。依習勝法，初教、後理。聞初緣教勝，思後緣理勝，故分二種。修慧雖有世出世間，證解不殊，合為一慧。又生死因略有二種：一惑、二業。多起重者唯癡與疑，由癡迷境不了真妄，由疑因果不肯造修，以此二門便興惡業。為除癡故令初聽聞，為斷疑故次思妙理，息惡業故後說修慧。生死因滅，苦果隨無，出世道修便成覺寂。又有三隨惑數數現行，一不正知、二妄念、三散亂。雖別行相，各有能除。正能斷者體唯慧性，故說三慧如次伏斷。又出世因略有二種：一福、二智。慧為智相勝獨得名，餘為福相劣故合說。於智之中略有三品，謂下、中、上，初修次修後修異故。由此三品，分慧成三。又慧起時，由三種力：一緣力、二因力、三俱力。如次三慧，由三力起，不減不增。又由三力：一他力、二自力、三俱力。又由三力：一資糧力、二自性力、三俱力。又由三力：一外力、二內力、三俱力。又由三力：一多由教力、二多由義力、三多由定力。如次三慧各由彼起，故說三慧不減不增。此門即簡不說餘法為其所成，但說因三所起妙慧，名彼所成，亦廢立義。

Fourth, rejecting and establishing: The first fascicle of the Daśabhūmikā-śāstra says: 'Like the thirsty longing for cold water, like the hungry longing for fine food, like the sick longing for a good physician, like a swarm of bees relying on honey, we too are like this, wishing to hear the nectar-like Dharma.' This metaphor has four meanings: 1. receiving and upholding; 2. providing assistance; 3. leaving behind; 4. peaceful and happy practice. What does this mean? Just as water is drunk upon obtaining it without chewing, so the wisdom of listening receives as soon as it first hears, receiving and upholding following what is heard. Just as chewing food aids in the growth of bodily strength, so the wisdom of reflection chews the heard Dharma, aiding in the growth of the power of wisdom. Just as taking good medicine eliminates sickness through the medicine's operation, so one possessing the wisdoms of listening and reflection, conforming to the correct meaning and practicing in accord with the Dharma, leaves behind all the afflictions of kleśas and habitual tendencies. Like honey, which is the resting place of pleasant activity that a swarm of bees relies upon, so the fruit of the wisdoms of listening, reflection, and cultivation is the place that the noble ones rely upon, enjoying and dwelling happily in the sweet taste of the present Dharma. Since the three wisdoms are the causal foundation of the noble fruits, the first three metaphors are spoken. Therefore, the three wisdoms neither decrease nor increase, because the bees relying on honey serves as a metaphor for the noble fruit. Furthermore, cultivating noble causes has four supreme practices: approaching good spiritual friends, listening to the true Dharma, proper reflection, and practicing in accord with the teaching. The first is a practice of merit; the latter three are practices of wisdom. Here, the practices of wisdom neither decrease nor increase. Furthermore, that which serves as a standard has, briefly, two gates: 1. good people; 2. supreme teachings. Teaching (dharma) is twofold: 1. doctrine; 2. principle. In general terms, the three vehicles' practicing of supreme dharma has, briefly, two stages: 1. distracted; 2. concentrated. Relying on practicing supreme dharma, doctrine comes first and principle follows. Listening excels primarily in taking doctrine as its objective realm, while reflection excels subsequently in taking principle as its objective realm; hence they are divided into two kinds. Although the wisdom of cultivation has worldly and supramundane [aspects], because realized understanding is not distinct, they are combined into one wisdom. Furthermore, the causes of saṃsāra are, briefly, twofold: 1. affliction; 2. karma. Those that arise frequently and are heavy are only delusion and doubt. Due to delusion, one is confused about objective realms and does not understand the true and the false. Due to doubt about cause and effect, one is unwilling to engage in cultivation. Through these two gates, unwholesome karma arises. In order to eliminate delusion, one is made to listen first; in order to sever doubt, one next reflects on the subtle principle; and in order to quell unwholesome karma, the wisdom of cultivation is taught last. When the causes of saṃsāra are extinguished, the painful fruits cease accordingly; and when the supramundane path is cultivated, awakening and tranquility are achieved. Furthermore, there are three secondary afflictions (upakleśa) that frequently manifest: 1. incorrect knowledge; 2. forgotten mindfulness; 3. distraction. Although having distinct active aspects, each has that which can eliminate it; that which can genuinely sever them is intrinsically of the nature of wisdom alone, so the three wisdoms are said to subdue and sever them in order. Furthermore, the causes of leaving the world are, briefly, twofold: 1. merit; 2. wisdom. Since wisdom is the superior characteristic of knowledge, it alone receives the name; the rest are inferior characteristics of merit, so they are spoken of collectively. Within knowledge, there are, briefly, three grades: lower, middle, and upper, because the initial cultivation, intermediate cultivation, and subsequent cultivation are distinct. Due to these three grades, wisdom is divided into three. Furthermore, when wisdom arises, it is due to three powers: 1. the power of conditions; 2. the power of causes; 3. the power of both. The three wisdoms arise respectively due to these three powers, neither decreasing nor increasing. Again, they arise due to three powers: 1. the power of others; 2. the power of oneself; 3. the power of both. Again, due to three powers: 1. the power of provisions; 2. the power of intrinsic nature; 3. the power of both. Again, due to three powers: 1. external power; 2. internal power; 3. the power of both. Again, due to three powers: 1. largely due to the power of doctrine; 2. largely due to the power of meaning; 3. largely due to the power of concentration. As the three wisdoms arise respectively due to these, the three wisdoms are said to neither decrease nor increase. This gate excludes speaking of other dharmas as that which is accomplished by them, and speaks only of the subtle wisdom arising from the three causes being called 'accomplished by them'; this is also the meaning of rejecting and establishing.