止觀輔行傳弘決 10.22

10.22

次明內邪，先小、次大。初文先標門相，次明四門行相。初明有門自行中，初略明三行。「九十」下，引證邪門。次明正法本意，次斥人成失，次略例化他，次例三。次大中，初自行，次化他，次斥失總結，並如文。並決中，初舉四譬。初云「金鐵二鎖」者，《大論》二十五云「譬在囹圄桎梏所拘，雖復蒙赦，更繫金鎖。人為愛繫如在囹圄，雖得出家，更著禁戒如繫金鎖。」今借譬此內外生著，在獄鐵鎖如外計，逢赦金鎖如內計。金鐵雖殊，被縛義等。佛法雖勝，見繫無差。「玉鼠二璞」者，璞者玉也。鄭重玉璞，若有得者與其厚賜。周人聞之，規其厚賜，周人風俗名死鼠為玉璞，乃將詣鄭。鄭人笑之。其人悟已，答鄭人曰：「楚人鳳皇其實山雞。以楚王重鳳，有不識鳳者，路行見擔山雞者，問之曰：『此何鳥？』擔者知其不識，乃戲曰：『鳳皇。』其人謂實，便問擔者：『販耶？』答：『販。』問：『幾錢？』答：『萬錢。』用價買之，擬欲上王，得已便死。楚王聞之，愧而召問。王亦謂實，乃以十萬賜之。」故知周鄭之體淨穢永殊。無著如鄭，起見如周，名同體異，此之謂也。有於三藏乃至圓教四門之名，義之如璞，起於見愛其如死鼠。「牛驢二乳」者，《大論》二十云「餘處或有好語，亦從佛經中出。若非佛法，初聞似好，久則不妙。譬如驢，乳其色雖同，抨但成糞。故佛法外語同有不殺慈悲之言，搜窮其實盡歸虛妄。」今此亦爾，外計雖有有無等言，研覈其實，盡歸虛妄。佛法大小一十六門雖云有無，但破執心，自歸正轍，故云「有成不成」。於外起計如驢乳，藏等起計如牛乳，乳名雖同其體永別，見名雖等所執各異，外雖除執，無理可成；藏等離著，自入正轍。「研練」者，謂覈歸本宗。「迦羅鎮頭」等者，《大經》第六〈四依品〉簡田中云「善男子！如迦羅林其樹眾多，唯有一株鎮頭迦樹，二果相似。是果熟時，有一女人悉皆拾取，鎮頭迦果唯有一分，迦羅迦果乃有十分。女人不識持來詣市，凡愚不識，買迦羅迦，噉已命終。有智人輩聞是事已，問是女人：『汝於何處得是果來？』女人示處，諸人即言：『彼方多有迦羅迦樹，唯有一株鎮頭迦樹。』諸人知已笑而捨去。」經譬僧藍惡眾清眾，今借以譬內見外見，二見名同有害不害。如外見發說無因果，歸於邪無；若內見起，猶執大小經論所詮，害謂損其善根。次廣斥中，初約神我斥。「各執」下，總斥非諦。「自謂」下，斥有苦集而無道滅。「自言」下，斥非正解。「雖起」下，約願行斥。次約三法斥。「根本變化」者，依於根本十四變化，所謂初禪初禪化、初禪欲界化、二禪三變化、三禪四變化、四禪五變化。上能兼下，通成十四變化不同。十八變者，亦屬身通。一右脅出水、二左脅出火、三左出水、四右出火，身上下出水火為四，并前為八，九履水如地、十履地如水、十一從空中沒而復現地、十二地沒而現空中，空中行住坐臥為四，十七或現大身滿虛空中、十八大復現小。凡如意通皆名變化。又《瑞應經》中佛為迦葉作十八變，亦是如意通相。「所讀韋陀至非法界流」等者，既是世智，則非法界任運流出陀羅尼總持之力，非不思議三輪化益。「雖斷鈍使」下，通約邪道斥。既計非想等以為涅槃，但能斷於下八地惑，厭下欣上猶如屈步。非想壽盡，順後受業之所牽生，隨道受報。二約所依中，初「三外」下，斥失。「此雖」下開權。次引況，舉無情華葉尚悟支佛，故如發見能助正道，所以見發不須卒斷。「然支佛」下，比所依法邪正不同。華葉雖非正法，能令悟理，外見亦爾。縱因外見令入正法，然所依見體終是邪。末代癡人聞密得見意，復聞華葉為支佛因，便以己見謂為真實。故重斥云皆由著心故法非正。「若三藏」下，次內法中，先約四教。初三藏中，先經、次論。引《妙勝定經》等者，彼經「佛告阿難：『吾却後二月於拘尸城滅度之後，八十年中多有眾生端坐樹下，觀除入捨，十億眾生九億得四果。二百年時，百億眾生，十億得四果。三百年後五百年前，我諸弟子漸著惡法，心懷嫉妬邪命自活，五百億人作沙門，一億人得沙門果。五百年後，我諸弟子身著俗服，畜養貓貍驢馬積聚穀米，自作自噉畜養奴婢，當知爾時十萬億人出家，一萬人得沙門果。八百年後千年之前，億億人出家作沙門，百人得四沙門果。』」今初舉百，即八十年也，總舉大數故云百年。故知去佛世遠，人根轉鈍，得道彌少。若以著心聞無著法，亦皆起著。如辟支佛以無著心緣於華葉，尚得悟於無著之果。「當知」下，結意。「譬如」下，斥依法起計。「知門」下，合。「速出」下，勸進。「復次」下，斥能計者闕行之失。初法，如文。譬云「久住城門」等者，正法所都為城，通法之教曰門。四門相望，互有精麁及巧拙等，巧拙秖是重明精麁。以著心故，習四門法積歲方成，修習時過，第一義諦此生非冀。「謂南是北非」者，略舉二門，即是四門互相是非，不能入道。「著者」下，合。「媒」者，和合之主。「衒」者，行賣其身。今以自身為主，行賣其見，自媒自衒以求顯達。宣媒衒言，故云「打自大鼓」。處眾自高，故曰「豎我慢幢」。「方等問橋」等者，譬長時之失。彼《方等陀羅尼經》第三云「我於往昔作一居士，受性憍慢，不求出世之典。有一比丘來詣我所，從我乞求濟身之具。我時問言：『沙門釋子汝從何來？何所求索？為姓何等？學何等律？習何等經？三業之中常求何業。』如是重重問無窮已，得患便死。是故施時不須分別、莫擇上下。又我於往昔作一比丘，時有居士設大施會，施於一切沙門婆羅門、貧窮下賤，所須珍寶衣服飲食。我時貧窮故詣會所，於其中路見有大橋，於其橋上見眾多人怱怱往來。時諸人中有一智者，我以愚意問彼人言：『是橋何人之所作耶？是河從何來？今向何處去？此木何林所生？何人所斫？何象所載？此木為是青松白松？』如是次第設於七千八百問已，爾時智者便語我言：『咄癡沙門！居士請汝，但涉路去，至於會所可得悅意。汝今徒問如是等事，於身無利。咄癡沙門！今且速去，還當語汝。』我時聞此便到會所，食已蕩盡財物無餘，見已懊惱結恨嘷叫：『是何苦哉！』却到橋上見向智人，智人問言：『汝為憔悴，多不吉耶？』答言：『我向徒問無益之言，使我果不值於飲食財物。』智人語我：『夫為沙門，於身無益，理不應問。應觀諸法於身利者，宜應須問。云何為利？謂不讚己、不毀他，觀平等法，自既利己，復能利他。』是時有九十億諸忉利天，聽智者說發菩提心。」是故當知正法四門皆可入道。然於一門為己所入，三門非宜尚非己利，況復世間有漏法耶？「人亦」下，合。「老無三味」者，《大經》十一云「譬如甘蔗既被壓已，滓無復味。壯年盛色既被老壓，無三種味：一者出家、二者讀誦、三者坐禪。」次通教中，先判同異，有法、譬、合。「天門直華」等者，以直對曲、以華對陋。此以通教為直為華，不假觀於無常苦等，徑觀於理故名為直。巧拙如前二醫之譬。華謂華整。觀幻空等不同析有龜毛之拙。別圓相望亦復如是。天門者，皇城正門。餘門者，偏門也。前之兩教見真諦王，後之兩教見中道王。若《法華玄》中，則以真諦如見使君。「復次」下，依門起見，有法、譬、合。「利根」下，歎失。別圓中，先辨同異，次斥失，並如文。「以此而觀」下，結勸。須辨內外、大小、能所、是非、巧拙、曲直，能知此者，如明眼人自曉清濁。清濁者，諸教諸門有著無著展轉相形。

Next, explaining internal heresies: first the lesser, then the greater. In the first passage, the characteristics of the gates are first marked, and next the active characteristics of the four gates are explained. In first explaining one's own practice in the gate of existence, first the three practices are briefly explained. From 'ninety' downward, it cites evidence for heretical gates. Next, it explains the original intent of the correct Dharma; next, it reproves persons for bringing about faults; next, it briefly gives examples of transforming others; next, it gives examples of the other three. Next, in [the section on] the great: first one's own practice, next transforming others, next reproving faults and concluding in summary—all are as in the text. In resolving both together, it first adduces four parables. Regarding the first, 'the two shackles of gold and iron': the Dazhidulun, scroll twenty-five, says: 'Like being confined in prison by fetters and shackles: although one is pardoned, one is further bound by golden shackles. People being bound by craving is like being in prison; although one manages to renounce household life, one becomes further attached to the prohibitions and precepts, which is like being bound by golden shackles.' Here this is borrowed as a parable for producing attachments internally and externally: the iron shackles in prison are like external reckonings; encountering pardon and [receiving] golden shackles is like internal reckonings. Although gold and iron differ, their meaning of being bound is equal. Although the Buddhadharma is superior, being bound by views is no different. Regarding 'the two uncarved jades of jade and rat': uncarved jade (pu) means jade. Zheng valued uncarved jade; if anyone obtained some, they gave them a rich reward. A man of Zhou heard of this and sought the rich reward. In the customs of the Zhou people, a dead rat was called 'uncarved jade,' so he took it to Zheng. The people of Zheng laughed at him. Having realized this, the man answered the people of Zheng: 'The Chu people's phoenix was actually a mountain pheasant. Because the King of Chu valued phoenixes, someone who did not recognize a phoenix, walking along the road, saw a person carrying a mountain pheasant and asked him: "What bird is this?" The carrier knew he did not recognize it, so he teased him: "A phoenix." The man thought it was genuine and asked the carrier: "Is it for sale?" He answered: "It is for sale." He asked: "How much money?" He answered: "Ten thousand coins." He bought it for that price, intending to present it to the king; but having obtained it, it promptly died. When the King of Chu heard of this, he felt ashamed and summoned him to ask. The king also thought it was genuine, so he rewarded him with one hundred thousand coins.' Therefore, we know that the substances of Zhou and Zheng are eternally different in purity and defilement. Non-attachment is like Zheng; arousing views is like Zhou. Their names are identical but their substances differ—this is what it means. The names of the four gates from the Tripiṭaka up to the perfect teaching are, in their principle, like jade; arousing views and craving is like a dead rat. Regarding 'the two milks of cow and donkey': the Dazhidulun, scroll twenty, says: 'Elsewhere there may be fine words, but they also derive from Buddhist sutras. If they are not the Buddhadharma, they seem fine when first heard, but in the long run they are not wonderful. For instance, donkey milk: although its color is the same, churning it yields only dung. Thus, words outside the Buddhadharma similarly contain sayings of non-killing and compassion, but when their reality is investigated to the end, they entirely reduce to vanity.' Here it is also like this: although external reckonings have statements of existence, non-existence, and so on, when their reality is investigated, they entirely reduce to vanity. Although the sixteen gates of the greater and lesser Buddhadharma speak of existence and non-existence, once grasping minds are refuted, they spontaneously return to the correct path; hence it says 'some succeed and some do not.' Arousing reckonings regarding the external is like donkey milk; arousing reckonings regarding the Tripiṭaka and so on is like cow milk. Although the name of milk is identical, their substances are eternally distinct; although the name of view is equal, what they grasp differs. Although the external may remove grasping, there is no principle to realize; when the Tripiṭaka and so on abandon attachment, they spontaneously enter the correct path. 'To refine and investigate' means to examine and return to the fundamental doctrine. Regarding 'kāla and tinduka' and so on: in the Mahāparinirvāṇa-sūtra, scroll six, 'Chapter on the Four Refuges,' in distinguishing the fields, it says: 'Good sons! Like a kāla forest whose trees are numerous, where there is only a single tinduka tree, and the two fruits are similar. When the fruits ripened, a woman gathered all of them; the tinduka fruit was only one portion, while the kālaka fruits were ten portions. The woman did not recognize them and took them to the market. Foolish worldlings did not recognize them, bought the kālaka, and died after eating them. Wise people, having heard of this matter, asked the woman: "Where did you get these fruits?" The woman showed them the place, and the people said: "That area has many kālaka trees, and only a single tinduka tree." Having understood, the people laughed and went away.' The sutra uses this to illustrate the defiled and pure assemblies in a monastery. Here it is borrowed to illustrate internal views and external views: the two views are identical in name, but there is harm and no harm. For example, when external views arise, they proclaim no cause and effect, reducing to heretical non-existence; if internal views arise, they still grasp what is expounded in the greater and lesser sutras and treatises, and harm means damaging one's roots of goodness. Next, in the extensive reproof: first, it reproves in terms of the spiritual self (ātman). From 'each grasps' downward, it summarizes the reproof that they are not truths. From 'themselves saying' downward, it reproves that there are suffering and origination, but no path and cessation. From 'self-declaring' downward, it reproves that it is not correct understanding. From 'although arousing' downward, it reproves in terms of vows and practice. Next, it reproves in terms of the three dharmas. 'Fundamental transformations' refers to relying on the fourteen fundamental transformations: namely, the first dhyāna's first dhyāna transformations, the first dhyāna's desire-realm transformations, the second dhyāna's three transformations, the third dhyāna's four transformations, and the fourth dhyāna's five transformations. The higher can encompass the lower, collectively forming fourteen distinct transformations. The eighteen transformations also belong to the supernormal powers of the body: 1. water issuing from the right flank, 2. fire issuing from the left flank, 3. water issuing from the left, 4. fire issuing from the right; issuing water and fire from the upper and lower body make four, together with the previous ones making eight; 9. walking on water as on land, 10. walking on land as on water, 11. disappearing from the air and reappearing on the ground, 12. disappearing from the ground and appearing in the air; walking, standing, sitting, and lying down in the air make four; 17. manifesting a large body filling empty space, 18. manifesting small again after being large. All supernormal powers of wish-fulfillment (ṛddhi) are called transformations. Also, in the Ruiying jing, the Buddha performed eighteen transformations for Kāśyapa, which are also the marks of the supernormal powers of wish-fulfillment. Regarding 'reading the Vedas up to not flowing from the dharma-dhātu': since it is mundane knowledge, it is not the power of dhāraṇī retention that effortlessly flows out from the dharma-dhātu, nor the inconceivable benefits of transformation through the three wheels. From 'although severing blunt defilements' downward, it universally reproves in terms of heretical paths. Since they reckon the [sphere of] neither-perception-nor-non-perception to be nirvāṇa, they can only sever the afflictions of the lower eight stages; loathing the lower and desiring the higher is like the crawl of an inchworm. When life in neither-perception ends, pulled by karma to be experienced in subsequent lives, they receive retribution according to their path. Second, regarding that upon which one relies: first, from 'three external' downward, it reproves the faults. From 'although this' downward, it reveals the provisional. Next, it cites an analogy, noting that even insentient flowers and leaves can bring awakening to a pratyekabuddha; therefore, like arising views that can assist the correct path, arising views need not be cut off abruptly. From 'yet for a pratyekabuddha' downward, it compares the heretical and correct natures of that upon which they rely. Although flowers and leaves are not the correct Dharma, they can cause one to awaken to principle; external views are also like this. Even though external views may cause one to enter the correct Dharma, the substance of the view upon which one relies is ultimately heretical. Foolish people of the latter age, hearing the hidden intent of acquiring views, and also hearing of flowers and leaves being the cause for a pratyekabuddha, then consider their own views to be true reality. Hence it reproves again, saying that it is entirely due to an attached mind that the dharma is not correct. From 'if the Tripiṭaka' downward, next in internal teachings, it is first in terms of the four teachings. First, in the Tripiṭaka [teaching], first sutras, then treatises. Citing the Miaoshengding jing and so on: that sutra says, 'The Buddha told Ānanda: "After I pass into extinction in the city of Kuśinagara two months from now, within eighty years there will be many sentient beings who sit upright beneath trees, contemplating elimination and entering renunciation; out of one billion sentient beings, nine hundred million will attain the four fruits. At two hundred years, out of ten billion sentient beings, one billion will attain the four fruits. Between three hundred years and five hundred years, my disciples will gradually become attached to evil dharmas, harboring jealousy and supporting themselves through wrong livelihoods; fifty billion people will become śramaṇas, and one hundred million will attain the fruit of a śramaṇa. After five hundred years, my disciples will wear secular clothing, keep cats, badgers, donkeys, and horses, store grains and rice, cook and eat for themselves, and keep male and female slaves; know that at that time, out of one hundred billion people who renounce household life, ten thousand will attain the fruit of a śramaṇa. After eight hundred years and before one thousand years, out of tens of billions of people who renounce household life to become śramaṇas, one hundred people will attain the four fruits of a śramaṇa."' Here, first mentioning one hundred refers to eighty years; summarizing the large number, it says one hundred years. Hence we know that as the distance from the Buddha's time increases, people's faculties become duller and duller, and those who attain the path become fewer and fewer. If one hears the unattached Dharma with an attached mind, one will also give rise to attachment. Just as a pratyekabuddha, taking flowers and leaves as conditions with an unattached mind, can still awaken to the unattached fruit. From 'one should know' downward, it concludes the meaning. From 'for example' downward, it reproves the arousing of reckonings based on the Dharma. From 'knowing the gate' downward, it matches the analogy. From 'speedily exit' downward, it encourages advancement. From 'furthermore' downward, it reproves the fault of lacking practice in one who can reckon. First, the dharma is as in the text. The parable says 'dwelling long in the city gate' and so on: the capital of the correct Dharma is the city; the teaching that opens into the Dharma is called the gate. Comparing the four gates with each other, they mutually have the subtle and the coarse, the skillful and the clumsy, and so on; 'skillful and clumsy' merely restates the subtle and coarse. Due to an attached mind, practicing the teachings of the four gates takes accumulated years to accomplish; when the time for cultivation has passed, the truth of the primary meaning cannot be hoped for in this lifetime. Regarding 'saying the south is right and the north is wrong': briefly mentioning two gates means the four gates declaring each other right or wrong, unable to enter the path. From 'those attached' downward, it matches the analogy. 'Matchmaker' (mei) is an agent of union. 'Hawk' (xuan) means to go around selling oneself. Here, taking oneself as master, one goes around selling one's views, matchmaking and hawking oneself to seek prominence and success. Proclaiming match-making and hawking words is called 'beating the drum of self-aggrandizement.' Exalting oneself in the assembly is called 'raising the banner of conceit.' 'Asking about the bridge in the Fangdeng' and so on: this illustrates the fault of prolonged time. The Fangdeng tuoluoni jing, scroll three, says: 'In the past, I was a householder; my nature was arrogant, and I did not seek transcendental scriptures. A bhikṣu came to my place and begged from me the necessities for life. At that time I asked him: "Śramaṇa, disciple of the Śākya, where have you come from? What are you seeking? What is your family name? What vinaya do you study? What sutras do you practice? Among the three actions, which action do you constantly seek?" Asking in this endless manner repeatedly, I contracted an illness and died. Therefore, when giving, one should not discriminate or distinguish between high and low. Furthermore, in the past I was a bhikṣu. At that time, a householder arranged a great gathering of giving, bestowing upon all śramaṇas, brahmins, the poor, and the destitute all needed precious jewels, clothing, food, and drink. Being poor at that time, I went to the gathering. On the way, I saw a great bridge, and on the bridge I saw many people bustling back and forth. Among those people was a wise man. With my foolish thoughts, I asked that person: "Who built this bridge? Where does this river come from, and where does it flow now? From what forest did this timber grow? Who cut it down? What elephant carried it? Is this timber green pine or white pine?" Having sequentially posed seven thousand eight hundred questions like this, the wise man then said to me: "Alas, foolish śramaṇa! The householder has invited you; just proceed along the road, and when you reach the gathering you will obtain satisfaction. Now you question such matters in vain, with no benefit to yourself. Alas, foolish śramaṇa! For now, go quickly; I will tell you when you return." Hearing this, I then went to the gathering. The food was already completely gone, and no wealth or goods remained. Seeing this, I was distressed, resentful, and cried out: "What misery this is!" Going back onto the bridge, I saw the wise man from before. The wise man asked: "Why are you haggard and so unfortunate?" I replied: "Earlier, I asked useless words in vain, causing me in the end not to meet with the food, drink, wealth, and goods." The wise man told me: "As a śramaṇa, what brings no benefit to oneself should not, in principle, be asked about. One should contemplate the dharmas that bring benefit to oneself; those should be asked about. What is beneficial? It means not praising oneself, not defaming others, and contemplating equal dharmas: benefiting oneself while also benefiting others." At that time, ninety billion Trāyastriṃśa devas, hearing what the wise man said, aroused the aspiration for awakening.' Therefore, one should know that all four gates of the correct Dharma can lead into the path. Yet when one gate is one's own entry, the other three gates are unsuitable and still not beneficial to oneself—how much less so the worldly, defiled dharmas? From 'people also' downward, it matches the analogy. 'Old age lacks the three tastes': the Mahāparinirvāṇa-sūtra, scroll eleven, says: 'For example, after sugarcane has been pressed, the residue has no further taste. When the prime and beauty of youth are pressed by old age, they lack three kinds of taste: first, renouncing household life; second, chanting and reciting; third, sitting in meditation.' Next, in the shared teaching: first distinguishing similarities and differences, having the dharma, parable, and matching. Regarding 'the heavenly gate is straight and ornate' and so on: it contrasts straight with crooked, and ornate with crude. This takes the shared teaching as straight and ornate: without needing to contemplate impermanence, suffering, and so on, it contemplates principle directly, hence it is called straight. Skillful and clumsy are like the earlier parable of the two physicians. 'Ornate' means ornate and orderly. Contemplating illusory emptiness and so on is not like the clumsiness of analyzing existence like tortoise hair. Comparing the distinctive and perfect [teachings] is also like this. 'Heavenly gate' refers to the main gate of the imperial city. 'Other gates' are side gates. The previous two teachings see the king of true truth; the latter two teachings see the king of the middle path. In the Fahua xuan[yi], seeing the true truth is like seeing an envoy. From 'furthermore' downward, arousing views based on the gates has the dharma, parable, and matching. From 'sharp faculties' downward, it laments the faults. In the distinctive and perfect [teachings]: first distinguishing similarities and differences, next reproving the faults—both are as in the text. From 'observing from this' downward, it concludes with exhortation. One must distinguish internal and external, great and small, subject and object, right and wrong, skillful and clumsy, crooked and straight; one who can know this is like a clear-sighted person who naturally understands the clear and the turbid. 'Clear and turbid' means that the various teachings and gates, being attached or unattached, mutually contrast with one another.