華嚴五十要問答 2.30.1

2.30.1

問：人集教中說八種佛法差別云何？ 答：為滅闡提病，成普敬認惡法，有其兩段。 第一段明普敬者，於內有八段：一者如來藏，有二：一者法說如來藏，是一切諸佛菩薩聲聞緣覺乃至六道眾生等體。 二喻說者，有五段：一喻如阿耨大池出八大河，河雖差別水體無異。 一切凡聖雖差別不同，藏體無異。 喻如伎兒作種種伎兩，伎兩雖別，身無別異。 如一切瓦皆因埿作，瓦雖差別，土體無異。 生死依如來藏，如來藏作生死，是名善說，世間言說故有生死，非如來藏體有生有死。 喻如波依水，水即作波，風因緣故有波，非水體有波。 喻如金莊嚴具，眾具雖別，金體無別，皆同一金。 一切凡聖差別不同，皆是一藏。 二佛性者，亦法喻竝說。 佛性者，是一切凡聖因，一切凡聖皆從佛性而得生長。 喻說者，喻如乳是酪因，一切酪皆因於乳而得生長，一種相似。 當來佛者，一切惡四眾等，現在雖行邪善行，皆當作佛。 佛想佛者，想一切眾生皆作佛想。 二者普真普正佛法，莫問邪人學亦得真正，正人學亦得真正。 何以故？ 如來藏佛性體，唯是普法、唯是真法，於中無有邪魔得入其中，是故不問邪人正人俱得真正。 三者無名無相佛法，有二種：一者一切眾生體是如來藏，未有真佛名，故名無名。 未有真佛三十二相，故名無相； 二者一切六道眾生體唯是如來藏，更無別名別相，故名無名無相。 四者拔斷一切諸見根本佛法，有二種：一者一切如來藏悉有聖性，唯敬其體，不見其惡邪正故，故名拔斷一切諸見根本佛法； 二者一切六道眾生，體是如來藏更無別法，唯敬作四種佛等，不見六道善惡等故，故名拔斷諸見根本佛法。 五者悉斷一切諸語言道佛法，一切眾生唯敬其體，不說善惡六道等名，故名悉斷一切諸語言道佛法。 六者一人一行佛法，一人者自身唯是惡人，一行者如《法華經》說，常不輕菩薩唯行一行，於自身已外唯有敬作如來藏佛、佛性佛、當來佛、佛想佛等，故名一行。 七者無人無行佛法，自身及他一切眾生，皆同是一如來藏，無有別體，故名無人無行佛法。 八者五種不干盡佛法，有二：一者欲行此五法，唯須調亭。 一自他不干，不為自身，不共邪善道俗往來。 二親疎不干，不學當根佛法者不共往來。 三道俗不干，一切邪善道俗不與親友往來。 四者貴賤不干，一切貴賤不共往來。 五凡聖不干，一切聖內多有邪魔，一切凡內多有諸佛菩薩，凡夫生盲不能別得，是故凡聖不干。 唯除乞食難事因緣暫共往來者，不在其限。 二自他俱是如來藏，唯作一觀，不得作自他親疎道俗貴賤凡聖等解于心。 於此八段內更有二義：一生盲生聾生瘂眾生佛法、二者死人佛法。 第二認惡義云何？ 答：第二段認惡者，於內有十二種：一其心顛倒常錯謬，常行誹謗語，心緣第三階佛法以去，更作餘心，即是顛倒常錯謬故。 口唯得說如來藏佛法，更作餘語，則是常行誹謗語。 二者善惡兩種顛倒，有二：一者一切邪魔作諸佛菩薩形像，顛倒眾生，順本貪心，於內唯見其善，不知是邪魔。 邪魔非是諸佛菩薩，非善見善，故名顛倒。 二者一切諸佛菩薩應作種種眾生，顛倒眾生若違其心，心必生瞋唯見其惡。 諸佛菩薩實非是惡，非惡見惡，故名顛倒。 三者內外四種顛倒，有二：一者邪貪，於一切順情之處純見其善，無善見善、小善見多善，以善攝惡俱作善解，故名顛倒。 邪瞋者，違情之處純見其惡，無惡見惡、小惡見多惡，以惡攝善皆作惡解，故名顛倒。 邪癡者，善內得惡不覺，惡內失善不知，故是名邪癡顛倒。 二者神鬼魔輔心，但使一切諸佛菩薩及世間道俗稱其心者，即是神鬼魔輔心。 四者一切經律論常說純說顛倒，但使一切經文內唯說顛倒眾生是惡，不說是善，故名一切經律論常說純說顛倒。 五者七種別惡顛倒，一者三階，名第三階。 二者三聚，正定聚、不定聚、邪定聚。

Question: In the teachings compiled by people, what are the distinctions among the eight kinds of Buddhadharma spoken of? Answer: In order to eradicate the disease of icchantikas and accomplish the teaching of universal reverence and acknowledging wickedness, there are two sections. The first section clarifies universal reverence, within which there are eight subsections: First, the tathāgatagarbha, which has two [aspects]: First, the doctrinal explanation of the tathāgatagarbha is that it is the essence of all buddhas, bodhisattvas, śrāvakas, pratyekabuddhas, down to the sentient beings of the six destinies. Second, the explanation by metaphors has five subsections: First, by metaphor, it is like the great Anavatapta lake producing eight great rivers: although the rivers differ, the substance of the water is without difference. Although all ordinary persons and sages differ and are not the same, the substance of the garbha is without difference. Like an actor performing various acrobatic feats: although the feats differ, the body has no difference. Just as all tiles are made relying on clay: although the tiles differ, the substance of the earth is without difference. Birth-and-death relies on the tathāgatagarbha; the tathāgatagarbha produces birth-and-death: this is called a skillful explanation. Because of worldly conventional speech, there is birth-and-death; it is not that the essence of the tathāgatagarbha has birth or death. By metaphor, it is like waves relying on water; water then produces waves: because of the conditions of wind there are waves, yet the substance of water does not have waves. By metaphor, it is like gold ornaments: although the various ornaments differ, the substance of gold has no difference; they are all the identical gold. All ordinary persons and sages differ and are not the same, yet all are the one garbha. Second, buddhadhātu is also explained both doctrinally and metaphorically. Buddhadhātu is the cause for all ordinary persons and sages; all ordinary persons and sages grow and develop from buddhadhātu. The explanation by metaphor: by metaphor, it is like milk being the cause of curd; all curds grow and develop depending on milk, being of one similar kind. The 'Future Buddha': all evil members of the fourfold assembly and the like, though currently practicing wrong good actions, will all become buddhas. The 'Buddha of Conceiving as Buddha': one conceives of all sentient beings with the conception of them being buddhas. Second, the universal, true, and universal, correct Buddhadharma: regardless of whether a wrongful person studies it, they also attain truth and correctness; if a correct person studies it, they also attain truth and correctness. Why? The essence of the tathāgatagarbha and buddhadhātu is exclusively a universal teaching, exclusively a true teaching, in which no demonic evil can enter; therefore, regardless of whether one is a wrongful person or a correct person, both attain truth and correctness. Third, the Buddhadharma without name and without characteristics, which has two kinds: first, the essence of all sentient beings is the tathāgatagarbha, but because they do not yet have the name of a true Buddha, it is called 'without name'. Because they do not yet have the thirty-two marks of a true Buddha, it is called 'without characteristics'. Second, the essence of all sentient beings of the six destinies is solely the tathāgatagarbha, having no other distinct name or distinct characteristic; therefore it is called 'without name and without characteristics'. Fourth, the Buddhadharma that uproots the root of all views, which has two kinds: first, all tathāgatagarbhas entirely possess the noble nature; because one merely reveres their essence and does not see their evil, wrong, or right, it is therefore called the Buddhadharma that uproots the root of all views. Second, for all sentient beings of the six destinies, their essence is the tathāgatagarbha and there is no other distinct phenomenon; because one solely reveres them as the four kinds of buddhas, etc., and does not see the good or evil of the six destinies, it is therefore called the Buddhadharma that uproots the root of all views. Fifth, the Buddhadharma that completely cuts off all paths of language: for all sentient beings, one merely reveres their essence and does not speak of designations such as good or evil, or the six destinies; therefore it is called the Buddhadharma that completely cuts off all paths of language. Sixth, the Buddhadharma of one person and one practice: 'one person' means that oneself is exclusively an evil person; 'one practice' is as the Lotus Sūtra says, Bodhisattva Sadāparibhūta practiced only one practice: toward anyone other than oneself, one only reveres them as the Tathāgatagarbha Buddha, Buddhadhātu Buddha, Future Buddha, and Buddha of Conceiving as Buddha; therefore it is called 'one practice'. Seventh, the Buddhadharma of no person and no practice: oneself and other, all sentient beings, are equally one identical tathāgatagarbha, having no distinct essence; therefore it is called the Buddhadharma of no person and no practice. Eighth, the Buddhadharma of the five kinds of non-interference and exhaustion, which has two [aspects]: First, if one wishes to practice these five phenomena, one must only maintain equilibrium: 1. Non-interference between self and other: not for one's own sake, and not associating back and forth with wrongful or good monastics and laity. 2. Non-interference between the close and the distant: not associating back and forth with those who do not study the Buddhadharma appropriate to their capacity. 3. Non-interference between monastics and laity: not associating in friendship back and forth with any wrongful or good monastics or laity. 4. Non-interference between the noble and the base: not associating back and forth with any noble or base. 5. Non-interference between ordinary persons and sages: within all sages there are many demonic evils, and within all ordinary persons there are many buddhas and bodhisattvas; ordinary persons, being born blind, cannot distinguish them; therefore ordinary persons and sages do not interfere. Only excepting circumstances of difficulty in begging for food where one temporarily associates back and forth—this is not within the restriction. Second, both self and other are the tathāgatagarbha; one should only produce one single contemplation, and must not form notions in one's mind of self and other, close and distant, monastic and laity, noble and base, or ordinary and sage. Within these eight subsections there are further two meanings: first, the Buddhadharma of sentient beings born blind, born deaf, and born mute; second, the Buddhadharma of dead persons. What is the second meaning of acknowledging wickedness? Answer: The second section, acknowledging wickedness, contains twelve kinds: 1. One's mind is inverted and constantly mistaken, constantly engaging in words of slander: if the mind directs toward the third level of Buddhadharma and beyond, forming any other mind, that is being inverted and constantly mistaken. The mouth may only speak the Buddhadharma of the tathāgatagarbha; if it produces any other speech, that is constantly engaging in words of slander. 2. The two inversions of good and evil, which has two [aspects]: First, all demonic evils assume the forms of buddhas and bodhisattvas to invert sentient beings; according with their original greedy mind, within them they see only goodness and do not know they are demonic evils. Demonic evils are not buddhas or bodhisattvas; seeing goodness where there is no goodness is called an inversion. Second, all buddhas and bodhisattvas manifest as various kinds of sentient beings; if they go against the minds of inverted sentient beings, anger will certainly arise in their minds and they will see only evil. Buddhas and bodhisattvas are truly not evil; seeing evil where there is no evil is called an inversion. 3. The four kinds of internal and external inversions, which has two [aspects]: First, wrongful greed: in all circumstances pleasing to the feelings, one sees purely goodness—seeing goodness where there is no goodness, seeing much goodness in small goodness, subsuming evil with good and interpreting all as good—therefore it is called an inversion. Wrongful anger: in circumstances displeasing to the feelings, one sees purely evil—seeing evil where there is no evil, seeing much evil in small evil, subsuming good with evil and interpreting all as evil—therefore it is called an inversion. Wrongful delusion: being unaware of obtaining evil within good, and not knowing that one loses good within evil—therefore this is called the inversion of wrongful delusion. Second, spirits, ghosts, and demons assisting the mind: whenever all buddhas, bodhisattvas, and worldly monastics and laity accord with one's mind, that is spirits, ghosts, and demons assisting the mind. 4. All sūtras, vinayas, and treatises constantly speaking purely of inversion: whenever all scriptural texts speak solely of inverted sentient beings as evil and do not speak of them as good, this is called all sūtras, vinayas, and treatises constantly speaking purely of inversion. 5. The seven kinds of distinct evil inversions: First, the three levels, called the third level. Second, the three determinations: the determination of correctness, the indeterminate, and the determination of wrongfulness.