止觀輔行傳弘決 10.18

10.18

次別明不同中，初一切智中云「論力」者，《大論》云「有外道名論力，自謂論議無與等者，其力最大，故云論力。受五百梨昌募，撰五百明難，來難世尊。來至佛所而問佛云：『為一究竟道？為眾多究竟道？』佛言：『唯一究竟道。』論力言：『我等諸師各說有究竟道。』以外道中各各自謂是、毀訾他人法，互相是非故有多道。世尊其時已化鹿頭成無學果，在佛邊立。佛問論力：『眾多道中誰為第一？』論力云：『鹿頭第一。』佛言：『其若第一，云何捨其道，為我弟子入我道中。』論力見已，慚愧低頭歸依入道。」神通中引《大論》云「所因處」等者，如禪境中根本九地並有通用，以諸外人不得特勝等故，依所因地用通則廣，非所所因處用通則陜，九地展轉迭為彊弱。此則從禪以判彊弱。乃至佛法內邪，或因特勝等，但發輕舉身通等，具如第九卷中簡。韋陀中云「治家濟世」等者，如孔丘姬旦經籍、三皇五帝之書，孝以治家、忠以治國，輔國利民，故云濟世。結會中先敘意，次「如迦羅」下出法相，次正示。云「驗之以元始」等者，問一切智由何而得。觀其所計從何宗來，故云元始。觀其所引為證何等，以此而推識其歸趣，故云「察之以歸宗」。復以舊惑新惑勘之，則正之與邪宛然可識。「菽」，豆也。清濁自分，如菽麥異。一一見別，如清濁異，故云「殊類」。「何意」下，結責邪正。「既以混和」等者，邪正尚自不分，何能簡大異小。「拔」謂簡出，不令混同。

Next, in explaining the differences individually: first, in [the section on] the knowledge of all aspects, regarding "Debating Power": the *Dazhidulun* says, "There was a non-Buddhist named Debating Power who considered himself to have no equal in debate; his strength was greatest, hence he was called Debating Power. Receiving the recruitment of five hundred Licchavis, he composed five hundred brilliant difficulties to come and challenge the World-Honoured One. Arriving at the Buddha's place, he questioned the Buddha, saying: 'Is there one ultimate path, or are there many ultimate paths?' The Buddha said: 'There is only one ultimate path.' Debating Power said: 'Our various masters each say there is an ultimate path.' Because among non-Buddhists each considers himself correct and disparages the teachings of others, mutually affirming and negating, there are many paths. At that time, the World-Honoured One had already converted Deer Head to achieve the fruit of no-more-learning, and he was standing beside the Buddha. The Buddha asked Debating Power: 'Among the many paths, which is foremost?' Debating Power said: 'Deer Head is foremost.' The Buddha said: 'If he is foremost, why did he abandon his path to become my disciple and enter my path?' Seeing this, Debating Power bowed his head in shame, took refuge, and entered the path." In the section on spiritual penetrations, citing the *Dazhidulun* stating "the place on which they rely" and so forth: as in the object of dhyāna, the fundamental nine stages all have the functioning of penetrations; because all outsiders do not attain the especially supreme [dhyāna] and so forth, when they exercise penetrations relying on the stage on which they depend, it is broad, but when exercising penetrations in places other than where they depend, it is narrow; the nine stages alternate as stronger or weaker. This determines strength and weakness from dhyāna. Even up to inner heterodoxies within the Buddhadharma, which perhaps depending on the especially supreme and so forth merely manifest levitation of the body and other physical penetrations, as fully distinguished in the ninth fascicle. In the section on the Vedas, regarding "governing the family and aiding the world" and so forth: like the classics of Kong Qiu and Ji Dan, and the books of the Three Sovereigns and Five Emperors, filiality is used to govern the family and loyalty to govern the state, assisting the state and benefiting the people, hence it is said to 'aid the world.' In the concluding reconciliation, it first recounts the intention; next, from "like Kāla" below, it brings out the aspects of dharmas; next it directly demonstrates. The statement "verifying it by its origin" and so forth means questioning whence the knowledge of all aspects was attained. Observing from which tenet what they maintain has come is called "the origin." Observing what they cite to prove what, and thereby inferring and knowing its culmination, is called "investigating it by its culmination." If one further examines them with past delusions and new delusions, then the correct and the heterodox can be clearly recognized. "Shu" is beans. Pure and turbid are naturally distinguished, just as beans and wheat are different. Each and every view is distinct, just as pure and turbid are different; hence they are called "different classes." From "How could one expect" below, it concludes by reproaching the heterodox and correct. As for "having already mixed them together" and so forth: if the heterodox and correct are not even distinguished, how could one select the Mahāyāna and differentiate it from the Hīnayāna? "To pull out" means to select out, so as not to allow them to be conflated.