止觀輔行傳弘決 5.2.3

5.2.3

故大師與吉藏書云「若有解無行，不能伏物； 有行無解，外闕化他。 」「人師」等者，歎也。 行解具備，堪為人師，是國之寶。 後漢靈帝崩後，獻帝時有牟子，深信佛宗，譏斥莊老，著論三卷三十七篇。 第二十一救沙門譚是非中，立問云：「《老子》曰『知者不言，言者不知』，又云『大辯若訥』，又曰『君子恥言過行』，設沙門知至道，何不坐而行之？ 空譚是非、虛論曲直，豈非德行之賊耶？ 答：老亦有言『如其不言，吾何述焉？ 知而不言，不可也。 不知不言，愚人也。 』能言不能行，國之師也。 能行不能言，國之用也。 能行能言，國之寶也。 三品之內，唯不能言、不能行，為國之賊。 」今云自匠匠他，故云「國寶」。 牟子又云：「懷金不現人，誰知其內有瑋寶？ 披繡不出戶，孰知其內有文彩？ 馬伏櫪而不食，則駑與良同群； 士含音而不譚，則愚與智不分。 今之俗士智無髦俊而欲不言、辭不說，一夫而自若大辯。 若斯之徒坐而得道者，如無目欲視、無耳欲聽，豈不難乎？ 」故今自行滿，須以教利人，譬能說行，堪為國寶。 如春秋中齊威王二十四年，魏王問齊王曰：「王之有寶乎？ 」答：「無。 」魏王曰：「寡人國雖爾，乃有徑寸之珠十枚，照車前後各十二乘。 何以萬乘之國而無寶乎？ 」威王曰：「寡人之謂寶，與王寶異。 有臣如檀子等，各守一隅，則使楚趙燕等不敢輒前。 若守寇盜，則路不拾遺。 以此為將，則照千里。 豈直十二乘車耶？ 」魏王慚而去。 此即能說能行之國寶也。 「而復」下，正明以佛乘為施，即能化之心。 問：圓頓學者元習無緣，豈至初住方云學佛？ 答：仰慕極位云學佛耳。 又策勵中下令如行說。 如來亦以所證利人，故勸說證以益於他。 「即是」下，譬也。 若以權法化人，法門雖開，不名傾藏。 今於一心開利物門，傾祕密藏示真實珠，心既不窮藏亦無量，藏既無量珠則無邊，含一切法故名為藏，理體無缺譬之以珠。 是則開示眾生本有覺藏，非餘外來。 「此珠」等者，次重寄譬以歎體用，先總約珠以歎於體、次別約譬以歎於用。 初文者，此珠可譬妙體之內行解因果一切具足。 「放光」譬慧，「雨寶」譬定。 慧即智德，定即斷德，即定慧體也。 此之二德，即是自利利他二德，智即自利、斷即利他。 此之自他二而不二，以此三德為他說之。 今歎所說，云此珠等也。 「照暗」等者，歎用也。 言照暗者，光之力也，破他無明之暗。 言「豐乏」者，雨之力也，豐彼法財之乏。 言「朗夜」者，轉釋照暗。 言「濟窮」者，轉釋豐乏。 展轉相生，以下釋上定慧相即，破惑具德、智斷俱時。 「馳二輪」下，譬功成有至也。 二輪遠運，譬定慧橫周。 兩翅高升，譬定慧竪極。 「翥」者，鼓翅飛也。 故雪山大士被帝釋試之，看其堪任荷負菩提重擔以不。 如車有二輪則能運載，鳥有二翅堪任飛升。 雖見持戒，未知其人有深智不？ 經中本譬乘戒具足，今借以譬定慧同時。 「玉潤」等者，譬止觀行成，功能外彰。 玉潤譬止德，「碧鮮」譬觀德。 劉子云「山抱玉而草木潤焉，川著珠而岸不枯焉。 」《淮南子》亦云「泉有珠，岸不枯。 」碧者，《山海經》云「高山多青碧。 」郭璞云「碧者，玉也。 」《說文》云「青者，美色也。 鮮者，好色也。 」亦如松竹冬色青青，並色鮮之貌。 有人云：止觀解行如玉潤碧鮮。 此未善文旨。 此中意云：由前行解，止觀成就，功能外彰，自他俱益。 若還秖作行解釋者，文何煩雜。 「香城」下，明法恩難報。 既行解成就，知荷佛恩深，如投身粉骨未足酬德。 香城者，以波崙菩薩修見無竭，出髓賣身。 亦如雪山童子見於羅剎，投身酬偈。

Therefore, the Great Master wrote in a letter to Jizang: "If one has understanding without practice, one cannot subdue beings; if one has practice without understanding, one lacks externally the means to transform others." In "teachers of humanity," and so forth, this is an expression of praise. One who possesses both practice and understanding is fit to be a teacher of humanity, a treasure of the realm. After Emperor Ling of the Later Han passed away, during the reign of Emperor Xian there lived Master Mou, who had deep faith in the Buddhist lineage and criticized Zhuangzi and Laozi, composing a treatise in three fascicles and thirty-seven essays. In the twenty-first essay, 'Rescuing Monastics from Discussing Right and Wrong,' he posed the question: "Laozi said, 'He who knows does not speak; he who speaks does not know.' He also said, 'Great eloquence resembles hesitation.' And he also said, 'The noble person is ashamed of his speech exceeding his deeds.' Supposing a monastic knows the ultimate Way, why does he not sit and practice it? Idly discussing right and wrong and vainly debating crooked and straight—is this not a despoiler of virtuous practice? Answer: Laozi also had the saying, 'If one does not speak, what would I transmit? To know and not speak is unacceptable. Not to know and not speak is a fool.' One who can speak but cannot practice is a teacher of the realm. One who can practice but cannot speak is an asset to the realm. One who can practice and can speak is a treasure of the realm. Among the three grades, only one who neither can speak nor can practice is a despoiler of the realm." Now it says that one shapes oneself and shapes others; hence one is called a "treasure of the realm." Master Mou also said: "If one conceals gold and does not show it to people, who will know that within there is a precious jewel? If one dons embroidery but does not step out the door, who will know that within there are exquisite patterns? If horses crouch at the trough and do not eat, the nag and the thoroughbred are grouped together; if a scholar holds his voice and does not discuss, the foolish and the wise are indistinguishable. The secular men of today lack outstanding talent in wisdom, yet wish not to speak, expressing nothing with words, like an ordinary fellow presenting himself as greatly eloquent. For such people to sit and attain the Way would be like wanting to see without eyes or wanting to hear without ears—how could it not be difficult?" Therefore, now that one's own practice is fulfilled, one must use the teachings to benefit others; this is compared to being able both to speak and to practice, fit to be a treasure of the realm. For instance, in the *Spring and Autumn Annals*, in the twenty-fourth year of King Wei of Qi, the King of Wei asked the King of Qi: "Does Your Majesty have treasures?" He replied: "None." The King of Wei said: "Small as my state is, yet I possess ten pearls of an inch across, which can illuminate twelve chariots before and behind. How can a state of ten thousand chariots have no treasures?" King Wei said: "What I consider treasures differs from Your Majesty's treasures. I have ministers such as Tanzi and others: when each guards a border, Chu, Zhao, and Yan dare not venture forward. If they guard against bandits and thieves, items dropped on the roads are not picked up. Appointing them as generals, they illuminate a thousand li. Is it merely twelve chariots?" The King of Wei left in shame. This refers precisely to the treasure of the realm who can both speak and practice. "And moreover," and so forth, directly explains bestowing the Buddha vehicle, which is the mind capable of transforming others. Question: Practitioners of the perfect and sudden fundamentally cultivate the unconditioned; how could it be that only upon reaching the first abodement do they speak of studying the Buddha? Answer: Looking up in admiration to the ultimate stage is called studying the Buddha. Furthermore, it encourages the intermediate and inferior to speak in accordance with their practice. The Tathāgata also benefits others with what he has realized; therefore, he encourages speaking of realization to benefit others. "This is precisely," and so forth, is an analogy. If one transforms others by means of provisional dharmas, even though the dharma-gate is opened, it is not called emptying out the storehouse. Now, opening the gate of benefiting beings from within the single mind, one empties the secret storehouse and displays the genuine jewel. Since the mind is inexhaustible, the storehouse is boundless; since the storehouse is boundless, the jewel is limitless. Containing all dharmas, it is named the storehouse; the principle-substance being without lack is compared to the jewel. This is opening and revealing the intrinsically present repository of awakening in sentient beings, which does not come from outside. In "this jewel," and so forth, it next re-employs an analogy to praise the substance and function: first collectively regarding the jewel to praise the substance, and next separately regarding the analogy to praise the function. In the first text, this jewel can be compared to the wonderful substance possessing within it practice, understanding, cause, and effect, all fully complete. "Radiating light" is an analogy for wisdom; "raining jewels" is an analogy for concentration. Wisdom is the virtue of knowing; concentration is the virtue of eradication; these are the substances of concentration and wisdom. These two virtues are precisely the two virtues of self-benefit and benefiting others: knowing is self-benefit; eradication is benefiting others. These self and other are two yet not two; with these three virtues one expounds them to others. Now praising what is expounded, it says "this jewel," and so forth. In "illuminating darkness," and so forth, it praises the function. "Illuminating darkness" is the power of the light, destroying others' darkness of ignorance. "Enriching poverty" is the power of the rain, enriching the lack of dharma-wealth in them. "Brightening the night" further explains illuminating darkness. "Relieving poverty" further explains enriching poverty. Generating each other in turn, the lower explains the upper: concentration and wisdom are mutually identical, destroying delusions and possessing virtues, knowing and eradicating simultaneously. In "driving the two wheels," and so forth, it is an analogy that when cultivation succeeds, the goal is reached. The two wheels traveling far compares to concentration and wisdom universally pervading horizontally. The two wings soaring high compares to concentration and wisdom reaching the utmost peak vertically. *Zhu* means flapping wings to fly. Thus the Great Being of the Snowy Mountains was tested by Śakra to see whether he was capable of bearing the heavy burden of bodhi or not. Just as a cart with two wheels can transport loads, and a bird with two wings is capable of soaring in flight. Although seeing that he upholds the precepts, it was not yet known whether that person possessed deep wisdom. In the sūtra it originally compared the fulfillment of vehicle and precepts; here it is borrowed to compare the simultaneity of concentration and wisdom. In "jade moistening," and so forth, it compares the completion of the practice of calming and contemplation, whose function becomes manifest externally. The moistening of jade compares to the virtue of calming; "lustrous green" compares to the virtue of contemplation. *Liu Zi* says: "A mountain harboring jade has moist grass and trees; a stream containing pearls has shores that do not dry up." *Huainanzi* also says: "Where a spring has pearls, its banks do not dry up." As for green (*bi*), the *Shanhaijing* says: "High mountains have much jade and green minerals." Guo Pu says: "*Bi* is jade." The *Shuowen* says: "*Qing* is an exquisite color; *xian* is a fine color." It is also like pines and bamboos having a deep green color in winter, all presenting a lustrous appearance. Some say: "The understanding and practice of calming and contemplation are like jade moistening and lustrous green." This does not grasp the meaning of the text. The intent here is: due to the preceding practice and understanding, calming and contemplation are fulfilled, their functions become manifest externally, and both self and other are benefited. If one were to interpret this merely as practice and understanding, why would the text be so verbose? In "Fragrant City," and so forth, it explains the difficulty of repaying the kindness of the Dharma. Since practice and understanding are accomplished, one knows that the Buddha's kindness received is profound, such that casting down one's body and grinding one's bones would not suffice to repay his virtue. Fragrant City refers to Bodhisattva Sadāprarudita cultivating the vision of Dharmodgata, taking out his marrow and selling his body. It is also like the youth of the Snowy Mountains seeing the rākṣasa and casting down his body to repay a verse.