止觀輔行傳弘決 6.18

6.18

次別四門中，初略辨異。「大經」下，辨行相。「經云聞大涅槃有無上道」等，具如《釋籤》明聖行中。今云「事相次第不殊三藏」者，且如戒定及生滅慧，此三聖行全如三藏，若無生等三慧聖行則異三藏。今從初說，故云不殊。復約教道，初不知圓，餘如《釋籤》次第五行也。初門中云「解脫者即是不空」等者，是《大經》第五百句解脫中文。彼百解脫，總而言之不出四門，而多明非有非無，當知百句是能通門。三德涅槃是所通理，以彼百句義兼圓別，故使今在別門引之。「如來藏十喻」者，二文不同。諸文引用，或云佛藏者，隨語便耳。文在《方等如來藏經》中。彼經一卷，佛為金剛藏菩薩說，文雖有十義但似九，以初二文同一義故。初文云「我以佛眼觀一切眾生，諸煩惱中有佛智眼，有如來身結跏趺坐儼然不動。善男子！譬如天眼觀未敷華中有如來，除却華已便得顯現。佛見眾生亦復如是。」已下九譬總有九番長行偈頌各四五行，今略從要各取一行令知喻相。初云「譬如萎變華，其華未開敷，天眼者觀見，如來身無染。」二云「譬如巖樹蜜，無量蜂圍遶，善方便取者，先除彼群蜂。」三云「譬一切粳糧，皮糩未除蕩，貧者猶賤之，謂為可棄物。」四云「如金在不淨，隱沒莫能見，天眼者乃見，即以告眾人。」五云「譬如貧人家，內有珍寶藏，主既不知見，寶復不能言。」六云「譬如菴羅果，內實不毀壞，種之於大地，必成大樹王。」七云「譬如持金像，行詣於他方，裹以弊穢物，棄之於曠野。」八云「譬如貧女人，色貌甚醜陋，而懷貴相子，當為轉輪王。」九云「譬如大冶鑄，無量真金像，愚者自外觀，但見焦黑土。」文中各以佛性合喻。若《尼楗經》云「有城名欝闍廷，王名嚴熾。有大薩遮來入其國，王出遠迎。其見王已坐一樹下，王見致敬，因為王說治國之法，乃至為王說佛身相及種性等，乃至令王觀如來身云：『大王當知，依煩惱身觀如來身，依陰界入觀如來身。何以故？此身即是如來藏故。一切煩惱諸垢藏中佛性滿足，如石中金、木中火、地中水、乳中酪、麻中油、子中禾、藏中金、模中像、孕中胎、雲中日，是故我言煩惱之中有如來藏。』」《尼楗經》中雖亦有於如來藏名，十喻亦與今文大同。然既引弊帛，薩遮中無，故知應是引方等經也。「涅槃非有」等者，涅槃非是能名所名，故云非有。因俗施設，名涅槃有。既非色聲，云何而言見妙有色、聞涅槃名？如水酒酪瓶等者，亦百句文。彼文云「又解脫者名曰不空。如水酒酪蘇蜜等瓶，無水等時猶故得名為水等瓶。如是等瓶不可說空及以不空，若說空者則不得有色香味觸，若說不空而實無有水酒酪等。」非有非無門中言「絕四」等者，意指中為所證之理，理無四故。尚無四句，焉有百非？此第四門雖四句攝，今約理說故云絕四。乃至有門亦復如是。故引《大經》「非常非斷名為中道」，以證於理復是雙非。「如此」下，判得失也。若得意者，得入初地名為見實；若不得意，但成地前方便位耳。若準前明三藏四門，一一門後各明得失，為離煩文於此總明。

Next, among the four gates of the distinctive [teaching], first the differences are briefly distinguished. From "the Great Sūtra" downward, the characteristics of practice are distinguished. "The sūtra says that upon hearing the Great Nirvāṇa there is the unsurpassed path," and so forth, is fully explained in the Shiqian under the holy practices. Here, where it says "the phenomenal sequence does not differ from the Tripiṭaka," this refers to such as morality, concentration, and the wisdom of arising and ceasing—these three holy practices are entirely like the Tripiṭaka; whereas the holy practices of the three wisdoms such as non-arising do differ from the Tripiṭaka. Speaking now from the beginning, it is said not to differ. Furthermore, in terms of the pedagogical path of the teaching, at first one does not know the perfect; the rest is as in the five sequential practices in the Shiqian. In the first gate, where it says "liberation is precisely non-empty" and so forth, this is a passage from the hundred phrases of liberation in the fifth fascicle of the Great Sūtra. Generally speaking, those hundred liberations do not go beyond the four gates, yet they mostly illuminate neither-existence-nor-non-existence; know that the hundred phrases are the gates that can penetrate. The nirvāṇa of the three virtues is the principle to be penetrated; because those hundred phrases combine the meanings of both the perfect and the distinctive, they are cited now in the distinctive gate. Regarding "the ten similes of the tathāgatagarbha," the two texts differ. Citations across various texts sometimes say "buddhagarbha" simply for ease of expression. The passage is in the Vaipulya Tathāgatagarbha Sūtra. In that one-fascicle sūtra, preached by the Buddha for Bodhisattva Vajragarbha, although the text has ten similes, their meanings seem to be only nine, because the first two passages share the same meaning. The first passage says: "With the Buddha eye, I contemplate all sentient beings; amidst all afflictions there is the Buddha's wisdom-eye, there is the Tathāgata's body sitting cross-legged, dignified and unmoving. Good son! For example, when one with the divine eye sees a Tathāgata within an unopened flower, once the flower is removed he becomes manifest. The Buddha's seeing sentient beings is also like this." Below, the nine similes have in total nine rounds of prose and verses of four or five lines each; taking now the essentials, one line is extracted from each to show the aspects of the similes. The first says: "Like a faded, altered flower / Whose petals have not yet bloomed, / One with the divine eye sees / The Tathāgata's body undefiled." / The second says: "Like honey on a cliff tree, / Surrounded by countless bees; / One skilled in means who takes it / First drives away the swarm of bees." / The third says: "Like all grain and rice / Before the husk and chaff are stripped away; / The poor still despise it, / Deeming it something to discard." / The fourth says: "Like gold amidst filth, / Sunken where none can see; / One with the divine eye sees it, / And immediately informs the people." / The fifth says: "Like the home of a poor person, / Inside which is a treasure trove; / The owner neither knows nor sees it, / And the treasure cannot speak." / The sixth says: "Like an āmra fruit / Whose inner core is undamaged; / Planted in the great earth, / It surely becomes a great tree king." / The seventh says: "Like holding a golden image / While traveling to another land, / Wrapped in worn, dirty cloths / And abandoned in the wilderness." / The eighth says: "Like an impoverished woman, / Extremely ugly in appearance, / Yet bearing a noble-featured child / Destined to become a wheel-turning king." / The ninth says: "Like a great foundry casting / Countless true-gold images; / Fools viewing it from the outside / See only scorched black clay." / In the text, each simile is matched with the Buddha-nature. In the Nigaṇṭha Sūtra, it says: "There was a city named Ujjayinī, whose king was named Yanzhi (Strictly Splendid). A Great Satyaka came into his kingdom, and the king went out far to welcome him. After seeing the king, he sat under a tree; the king approached and paid homage, whereupon he preached for the king the methods of governing a state, up to preaching for the king the marks of the Buddha's body and caste, up to making the king contemplate the Tathāgata's body, saying: 'Great King, you should know: contemplate the Tathāgata's body based on the body of afflictions; contemplate the Tathāgata's body based on aggregates, realms, and sense-fields. Why? Because this body is itself the tathāgatagarbha. In the storehouse of all defilements of affliction, Buddha-nature is complete—like gold in rock, fire in wood, water in earth, curd in milk, oil in sesame, grain in seed, gold in a treasury, an image in a mold, an embryo in pregnancy, and the sun behind clouds; therefore I say that within afflictions there is the tathāgatagarbha.'" Although the Nigaṇṭha Sūtra also has the name tathāgatagarbha, and its ten similes are largely the same as the present text, since it cites worn rags, which does not occur in Satyaka, we know it must be citing the Vaipulya Sūtra. Regarding "nirvāṇa is not existent" and so forth: nirvāṇa is neither that which names nor that which is named, hence it is called non-existent. Established on the basis of the conventional, nirvāṇa is called existent. Since it is neither form nor sound, how can it be said that one sees the subtle existent form and hears the name of nirvāṇa? As for "like a bottle of water, wine, or curd" and so forth, this is also a passage from the hundred phrases. That passage says: "Furthermore, liberation is named non-empty. Like a bottle of water, wine, curd, ghee, or honey: when there is no water, and so forth, it is still called a bottle of water, and so forth. Such a bottle can be called neither empty nor non-empty. If called empty, it could not have color, aroma, flavor, or touch; if called non-empty, in reality there is no water, wine, curd, and so forth." In the gate of neither existence nor non-existence, where it says "transcending the four" and so forth: the intention is to point to the middle as the principle to be realized, for the principle is free from the four. If there are not even the four phrases, how could there be the hundred negations? Although this fourth gate is subsumed under the four phrases, it is now spoken of in terms of the principle, hence it is said to transcend the four. This is also true up to the gate of existence. Therefore, the Great Sūtra is cited: "Neither eternal nor cut off is named the middle way," to prove that the principle is also a double negation. From "thus" downward evaluates attainment and loss. If one grasps the meaning, one enters the first stage (bhūmi), which is called seeing the real; if one fails to grasp the meaning, it merely becomes an expedience level prior to the stages. Following the previous explanation of the four gates of the Tripiṭaka, attainment and loss were explained after each gate; to avoid tedious text, they are explained here collectively.