摩訶止觀 10.52

10.52

二、明並決真偽者：一、就所起法並決，二、就所依法並決。今通從外外道四句乃至圓四門，外道見通韋陀，乃至圓門三念處、三解脫。名數是同，所起見罪繫縛無異，譬如金鐵二鎖。又從外道四句乃至圓門四見，名雖清美，所起煩惱體是污穢，譬如玉鼠二璞。又從外道四句乃至圓門四見，雖同研鍊，有成、不成，譬如牛驢二乳。又從外道四見乃至圓門四見，有害、不害，譬如迦羅、鎮頭二果。所計神我乃是縛法，非自在我。各執己是，餘為妄語，互相是非，何關如實？自謂真道，翻開有路；望得涅槃，方沈生死。自言諦當，終成邪僻，愛處生愛，瞋處生瞋。雖起慈悲，愛見悲耳；雖安塗割，乃生滅強忍。雖一切智，世情推度；雖得神通，根本變化、有漏變化。所讀韋陀，世智所說，非陀羅尼力、非法界流。雖斷鈍使，如步屈蟲，世醫所治，差已更發。八十八使集海浩然，三界生死苦輪無際，沈著有漏永無出期，皆是諸見幻偽，豈可為真實之道也？

Second, clarifying the comparison and determination of the true and the spurious: first, comparing and determining according to the dharmas arisen; second, comparing and determining according to the dharmas relied upon. Now, generally extending from the four propositions of external tīrthikas up to the four gates of the perfect [teaching], the views of tīrthikas penetrate the Vedas, up to the three smṛtyupasthānas and three liberations of the perfect gate. The lists of terms are the same, and the bonds of faults of view they give rise to are no different, just like the two chains of gold and iron. Furthermore, from the four propositions of the tīrthikas up to the four views of the perfect gate, although the names are pure and fine, the substance of the afflictions arisen is defiled, just like jade and rat unworked stones. Furthermore, from the four propositions of the tīrthikas up to the four views of the perfect gate, though similarly refined, there are success and failure, just like cow's milk and donkey's milk. Furthermore, from the four views of the tīrthikas up to the four views of the perfect gate, there are harmful and harmless, just like the two fruits, kāla and tinduka. The spiritual self they posit is merely a binding dharma, not a self-mastering self. Each grasps their own as correct and others as false speech, disputing right and wrong with one another; what does this have to do with true reality? Calling it the true path themselves, they conversely open the road to existence; hoping to attain nirvāṇa, they rather sink into birth and death. Claiming themselves to be proper, in the end they become perverse; generating love toward objects of love, and anger toward objects of anger. Although they give rise to kindness and compassion, it is only the compassion of love and views; although they bear unguents and hacking calmly, it is merely the forced endurance of arising and ceasing. Although having 'all-knowledge,' it is worldly conjecture; although obtaining superknowledges, they are fundamental transformations, contaminated transformations. The Vedas they read are what worldly intellect preaches, not the power of dhāraṇī, not the outflow of the dharmadhātu. Although they sever the blunt proclivities, they are like an inchworm; treated by worldly physicians, the illness recurs once healed. The ocean of the eighty-eight proclivities gathered is vast, the wheel of suffering of birth and death in the three realms is boundless; sinking and attached to the contaminated, there is never a time of escape. These are all the phantom delusions of various views; how could they be the true and real Way?