止觀輔行傳弘決 6.10

6.10

初釋三藏四門。初明有門中，初引論起觀，「如此」下用觀破惑。「鹿苑」下明得益之人。言「俱隣五人」者，謂陳如、頞鞞、跋提、十力迦葉、拘利太子。佛初成道欲度二仙，以初出家於二仙所習世間定，欲報往恩故欲先度。空聲報曰：「二仙已死。」次思度五人，往到其所，五人立制，佛到制破。五人恭敬為敷具等，聞法得道。閻浮提中五人得道，最在一切人天之前，並是有門之力故也。「又頞鞞說三諦」者，如論偈曰「一切眾生智，唯除佛世尊。欲比舍利弗，智慧及多聞，於十六分中，猶尚不及一。」因見頞鞞威儀庠序而就問之：「汝師是誰？誰之弟子？」頞鞞答曰：「悉達太子捨生老病死出家修道得三菩提，是吾師也。」身子又問：「師說何法？」答：「我年尚幼稚，學戒日初淺，豈能演至真，廣說第一義？」身子言：「略說其要。」頞鞞曰：「諸法從緣生，是法說因緣，是法緣及盡。我師如是說。」身子聞已而得初果。初頞鞞晨出，佛已告之：「今日所見必是利人，應略說法。」是故略說四諦中三。諸法從緣生，苦諦也。是法說因緣，集諦也。是法緣及盡，滅諦也。身子聞已還其所止，目連見之先起迎逆而謂之曰：「汝得甘露，應可共嘗。」身子便為如聞而說，目連聞之亦得初果。二人見佛，佛命善來，並得羅漢。「千二百人」者，三迦葉千人，優樓迦葉五百，二弟各二百五十，目連身子二百五十，今文闕五十。《大論》「問曰：此諸比丘何故常隨世尊？答：如病者得差常隨大醫，如眾星繞月顯佛德尊高。」「大論」下，明用門者善須方便。言方便者，般若以無著為宗，若無方便於門起著，用有則墮有中，乃至諸門亦復如是。「大集」下，引佛世人依門得益。次明空門。「故彼」下，證門體。「云是老死誰老死」者，《大論》引《雜含》云「十二因緣從無明至老死，若有人言是老死，若言誰老死，皆生邪見，乃至無明亦復如是。若說無誰老死，當知虛妄。是名生空。若說無是老死，當知虛妄。是名法空。乃至無明亦復如是。」彼經佛在調牛聚落，告諸比丘：「初中後善乃至梵行清淨，所謂大空經。若有問言：彼誰老？死老死屬誰？彼即言：我即老死，今老死屬我，老死是我所。若無明離而生明者，彼誰老死？老死屬誰？老死則斷，斷其根本則無明滅，無明滅則諸行滅。具二空故，名為大空。」故知小乘空於我所名為法空，空於我人名眾生空。若諸菩薩以空涅槃恒沙佛法名為法空。人謂小乘不明法空者，未曉經意。縱有誠教云聲聞人但得生空，且讓菩薩與奪之言。

First is the explanation of the four gates of the Tripiṭaka [teaching]. In first explaining the gate of existence, first the treatise is cited to initiate contemplation; from "thus" onward, contemplation is applied to refute delusions. From "Deer Park" onward, those who obtain the benefit are clarified. Regarding the words "the five persons, [Ājñāta-]Kaoṇḍinya and the others": this refers to Kaundinya, Aśvajit, Bhadrika, Daśabala-Kāśyapa, and Prince Kulika. When the Buddha first attained awakening, he wished to deliver the two hermits, because when he first went forth he had practiced mundane concentration with the two hermits; wishing to repay past kindness, he therefore wished to deliver them first. A voice in the air reported, "The two hermits are already dead." Next he considered delivering the five persons and went to their location. The five persons established an agreement, but when the Buddha arrived their agreement was broken. The five persons respectfully prepared bedding and so forth for him, heard the Dharma, and attained the path. Among those in Jambudvīpa, the five persons attained the path earliest of all humans and devas, and this was entirely due to the power of the gate of existence. Regarding "Aśvajit also spoke of three truths": as a verse in the treatise says, "The wisdom of all sentient beings, / Excepting only the Buddha, the World-Honoured One, / If compared to Śāriputra's / Wisdom and extensive learning, / Even among sixteen parts, / Would not equal one part." Because [Śāriputra] saw Aśvajit's serene and orderly deportment, he approached and asked him, "Who is your teacher? Whose disciple are you?" Aśvajit answered, "Prince Siddhārtha renounced birth, aging, illness, and death, went forth, practiced the path, and attained sambodhi. He is my teacher." Śāriputra asked again, "What Dharma does your teacher explain?" He answered, "I am still young, and my learning of the precepts is newly shallow. How could I expound the ultimate truth and extensively explain the primary meaning?" Śāriputra said, "Briefly explain its essentials." Aśvajit said, "All phenomena arise from conditions; / These phenomena are explained by causes and conditions; / The conditions and cessation of these phenomena— / Thus does my teacher explain." Having heard this, Śāriputra attained the first fruit. Earlier, when Aśvajit went out in the morning, the Buddha had already told him, "Whomever you see today will surely be a person of sharp faculties; you should briefly explain the Dharma." For this reason he briefly explained three among the four truths: "All phenomena arise from conditions" is the truth of suffering; "These phenomena are explained by causes and conditions" is the truth of accumulation; "The conditions and cessation of these phenomena" is the truth of cessation. Having heard this, Śāriputra returned to his dwelling place. Maudgalyāyana saw him, came forward to greet him, and said to him, "You have obtained the nectar; we should taste it together." Śāriputra then spoke to him just as he had heard it, and Maudgalyāyana on hearing it also attained the first fruit. When the two men saw the Buddha, the Buddha called out "Welcome!" and both attained arhatship. Regarding "the one thousand two hundred persons": this refers to the one thousand of the three Kāśyapa brothers—Uruvilvā-Kāśyapa had five hundred, and his two younger brothers each had two hundred and fifty—and the two hundred and fifty of Maudgalyāyana and Śāriputra; the present text lacks fifty. In the *Dazhidulun*, "A question asks: Why did these monks constantly follow the World-Honoured One? The answer is: Just as the sick who have recovered constantly follow a great physician, and just as the multitude of stars circle the moon to manifest the Buddha's exalted virtue." From "*Dazhidulun*" onward, it is clarified that those who use the gate must be skilled in expedient means. Regarding "expedient means": Prajñā takes non-attachment as its fundamental principle; if one lacks expedient means and gives rise to attachment toward the gate, then using existence one will fall into existence, and so on for all the other gates as well. From "*Daji*" onward, people of the Buddha's time are cited who relied on the gate to obtain benefit. Next is the explanation of the gate of emptiness. From "therefore that [sūtra]" onward, the substance of the gate is verified. Regarding "is this aging and death, or who has aging and death": the *Dazhidulun* cites the *Saṃyuktāgama* saying, "Regarding the twelve links of dependent origination from ignorance to aging and death: if someone says, 'This is aging and death,' or if they say, 'Who has aging and death?' both give rise to wrong views, and so on for ignorance as well. If one says there is no one who has aging and death, one should know that is false; this is called emptiness of beings. If one says there is no this aging and death, one should know that is false; this is called emptiness of phenomena. And so on for ignorance as well." In that sūtra, when the Buddha was in the settlement of Gopāla-grāma, he told the monks: "Good in the beginning, middle, and end, up to the purity of the brahma-conduct—this is called the *Mahā-śūnyatā-sūtra*. If someone asks, 'Who is that aging? To whom does death, aging, and death belong?' he then says, 'I am aging and death; now aging and death belong to me; aging and death are mine.' If ignorance is parted from and clarity arises, then who has aging and death? To whom do aging and death belong? Aging and death are then severed; severing their root, ignorance ceases; when ignorance ceases, formations cease. Possessing both forms of emptiness, it is called the great emptiness." Therefore we know that the Hīnayāna's emptying of what is mine is called the emptiness of phenomena, and its emptying of self and person is called the emptiness of sentient beings. For bodhisattvas, taking the emptiness of nirvāṇa and of the sands-of-the-Gaṅgā Buddha-dharmas is called the emptiness of phenomena. Those who claim that the Hīnayāna does not clarify the emptiness of phenomena have not understood the sūtras' intent. Even if there are explicit teachings stating that śrāvakas only attain the emptiness of sentient beings, these are provisional expressions of concession and deprivation with respect to bodhisattvas.