止觀輔行傳弘決 5.64.5

5.64.5

既成道已，現勝劣應說權實法，乃至入滅利益無疆。 老在桓王之年，託牧母之野合，居陳州之苦縣厲鄉曲仁之里，字伯陽，諡老聃，吝柱史，處小臣。 莊任漆園，德位可識。 言「邊地」者，望彼五天，此居邊地也。 即如嚴觀法師與何承天論中邊事，具如《釋籤》。 「佛以」下，六相好不齊。 如來聚日融金之色，既彰希有之徵； 卍字千輻之奇，誠標聖人之相。 況分身百億、光照十方，化及泥黎、聲振尼吒。 李氏之形凡庸醜蔑，手把十文、足蹈二五，語其同年終不可得。 「佛說」下，七化境不齊。 先老、次莊。 老子竊說，說字音稅，述也、宣意也。 非私曰「公」。 「灼」，明也。 隱竊私說尹喜一人，是故非為彰灼公道。 列傳云「喜謂周大夫，善星象。 因見異氣而東迎之，果得老子。 請著書五千有言，喜亦自著書九篇，名關令子。 」準《化胡經》，老過關西，喜欲從聃求去。 聃云：「若欲志心求去，當將父母等七人頭來，乃可得去。 喜乃從教，七頭皆變為猪頭。 」然俗典孝儒尚尊木像，老聃設化令喜害親。 如來教門大慈為本，如何老氏逆為化原？ 「又漆園」下，述莊。 莊子，蒙人也，名周，梁惠王同學。 著書十餘萬言，而皆寓言。 今宋州北故蒙城是其處也，現有漆園，鄉於彼著述。 改足句治、點筆題簡，豈同眾聖結集？ 軋軋若抽，豈同圓音梵響？ 自規顯達，豈同無緣大悲？ 無聞無得，豈同塵界獲記？ 「軋軋」，車聲，遲貌也。 「復次」下，第八威儀不齊。 九族位不齊。 「顒顒」，仰也。 《爾雅》云「顒顒昂昂，君德也。 」《詩》云「萬人顒顒。 」「盲人」下，結斥。 「復次」下，單明所濫之法，先辨同異。 前既已明多種絕言，絕言之前應有多種四句。 《中論》不生不滅，乃是別圓第四句相，即真中道正絕言也。 故正絕言句外無法，如何以外外絕言破他圓別？ 外外尚為三藏所破，何客此見輒破衍門？

Having attained the Path, he manifested superior and inferior responses to preach the provisional and real teachings, up until his entering cessation, with boundless benefit. Laozi, in the years of King Huan, was born of an illicit union in the pastures of his mother, dwelling in the village of Quren, Li township, Ku county, Chen prefecture; his courtesy name was Boyang, and posthumous title Lao Dan; he was an archivist of the stone pillars, holding the post of a minor official. Zhuangzi served as a garden keeper of lacquer trees; his virtue and station can be recognized. As for "marginal lands": compared to those Five Indies, this place is situated in a marginal land. This is just like the debate on the center and the margin between Dharma Master Yan Guan and He Chengtian, fully detailed in the Shiqian. From "the Buddha with" downward, sixth, the physical marks and characteristics are not equal. The Tathāgata's color of gathered sunlight and molten gold already manifests a rare sign; the wonders of the svastika and the thousand-spoked wheels truly mark the characteristics of a sage. How much more so his dividing his body into hundreds of millions, his light illuminating the ten directions, his transformation reaching Avīci, and his voice shaking Akaniṣṭha! The form of Mr. Li was common, vulgar, ugly, and mean; his hands bore [lines of] ten writings and his feet stepped on two fives; to speak of them as equals is utterly impossible. From "the Buddha preached" downward, seventh, the realms of conversion are not equal. First Laozi, then Zhuangzi. Laozi spoke secretly; the word "spoke" (shuo) is pronounced shui, meaning to narrate or to declare one's intent. That which is not private is called "public." "Clear" (zhuo) means bright. Secretly and privately he spoke only to Yin Xi alone; therefore it was not a clear and manifest public path. The Liezhuan says: "Xi was a grand master of Zhou, skilled in astrology. Because he saw an extraordinary aura, he went east to welcome it, and indeed found Laozi. He requested him to write a book of five thousand words; Xi also wrote nine chapters of his own, titled Guanlingzi." According to the Huahujing: when Laozi crossed to the west of the pass, Xi wished to follow Dan and depart. Dan said: "If you wish with determined mind to depart, you must bring the heads of seven people, including your parents; only then may you depart." Xi followed his instruction, and the seven heads all turned into pig heads. Yet secular classics of filial piety and Confucianism still revere wooden statues, while Lao Dan in establishing his conversion commanded Xi to harm his parents! The Tathāgata's teaching gate takes great compassion as fundamental; how could Laozi take the contrary as the origin of conversion? From "Furthermore, [the master of] Lacquer Garden" downward, he relates Zhuangzi. Zhuangzi was a man of Meng, named Zhou, a fellow student of King Hui of Liang. He wrote a book of more than one hundred thousand words, all of which were parables. Today, north of Song prefecture, the ancient city of Meng is the place; there is currently a Lacquer Garden, the township where he wrote. Correcting and amending phrases, dipping his brush and inscribing wooden tablets—how could this be identical to the council compilation of the multitude of sages? Labored and sluggish as if dragging, how could it be identical to the perfect voice of the Brahmā sound? Plotting for his own prominence, how could it be identical to unconditioned great compassion? Lacking hearing and lacking attainment, how could it be identical to receiving prediction throughout dust-mote realms? "Labored and sluggish" (zaza) is the sound of a carriage, a slow appearance. From "Furthermore" downward, eighth, the bodily deportment is not equal. Ninth, the lineage and status are not equal. "Respectfully looking up" (yongyong) means looking upward. The Erya says: "'Yongyong ang'ang' is the virtue of a ruler." The Book of Odes says: "The ten thousand people look up respectfully." From "a blind person" downward, he concludes with a rebuke. From "Furthermore" downward, he solely clarifies the confounding of teachings, first distinguishing identity and difference. Previously he already clarified many kinds of terminating speech; prior to terminating speech there should be many kinds of four phrases. In the Madhyamaka-śāstra, "neither arising nor ceasing" is the fourth phrase of the distinctive and perfect [teachings], which is the true Middle Way directly terminating speech. Therefore, beyond the phrase that directly terminates speech there are no dharmas; how could one use an external termination of speech from outside [Buddhism] to refute the perfect and distinctive teachings of others? That which is external to the external is refuted even by the Tripiṭaka; how could this view rashly refute the Great Vehicle?