法界圖記叢髓錄 2.80

2.80

問：以此十錢之喻初導童蒙，方便云何？答：和尚告童蒙曰：「汝先竪列十錢。」其人應命竪列。和尚曰：「此十錢為是自性十耶？為是緣起無性十耶？」其人白云：「此錢實是自性十也。」和尚曰：「莫作是說。此十乃是緣成十，故一一具十耳。」然其迷人未會此意，和尚告曰：「若此十錢悉是自性十箇錢者，汝當數之。」迷人應命數其錢云：「一二乃至十也。」爾時和尚去却第一一錢，問：「有幾耶？」白云：「只有九耳。」和尚曰：「汝可更數。」其人數云：「一二乃至九。」和尚曰：「汝前既云『此十定是自性之十。』何故汝令以前第二為第一，乃至前十為九耶？」白云：「由和尚去却一錢故爾。」於是和尚還置一錢，問：「有幾何？」答：「有十也。」和尚曰：「汝應復數。」彼人承命復數之云：「一二乃至十。」白云：「和尚去却一錢時，以第二為第一等。和尚還置一錢，亦得復以第一為第二等。然則非自性十，應是由一有十、由十有一。是故一一緣起無性耳。」

Question: When using this analogy of the ten coins to initially guide beginners, what is the upāya? Answer: The Upādhyāya told the beginner: 'You first arrange ten coins in a vertical row.' The person arranged them in a vertical row as instructed. The Upādhyāya said: 'Are these ten coins ten by own-nature, or are they ten through pratītyasamutpāda and without own-nature?' The person said: 'These coins are truly ten by own-nature.' The Upādhyāya said: 'Do not speak like this. This ten is ten formed through conditions; therefore each one completely possesses ten.' But that deluded person did not grasp this meaning. The Upādhyāya told him: 'If these ten coins were all ten coins by own-nature, you should count them.' The deluded person counted the coins as directed, saying: 'One, two, up to ten.' At that time, the Upādhyāya took away the very first coin and asked: 'How many are there?' He replied: 'There are only nine.' The Upādhyāya said: 'You should count again.' The person counted, saying: 'One, two, up to nine.' The Upādhyāya said: 'Earlier you said, "These ten are definitely ten by own-nature." Why do you now make the former second into the first, up to making the former tenth into the ninth?' He replied: 'It is because the Upādhyāya took away one coin.' Thereupon the Upādhyāya placed the one coin back and asked: 'How many are there?' He answered: 'There are ten.' The Upādhyāya said: 'You should count again.' Following the instruction, that person counted them again, saying: 'One, two, up to ten.' He said: 'When the Upādhyāya took away one coin, the second became the first, and so on. When the Upādhyāya placed the one coin back, the first could again become the second, and so on. Thus they are not ten by own-nature; rather, through one there is ten, and through ten there is one. Therefore, each and every one arises through pratītyasamutpāda and is without own-nature.'