止觀輔行傳弘決 6.23

6.23

○次明識法藥者，《楞伽》亦云「智有三種」，第五又云「五度有三」，並云「世間乃至上上」，但彼經分屬三人。《大品》明逗機設藥，即如下文授藥是也。此中令習之在心，故與二經為異。初明世間法藥中，初引《大論》，次引《大經》、《金光明》，並云世法即出世法。然兩經語同而有顯密，《大經》在《法華》後，已開權竟，是故顯說。《金光明》中但云「世間皆因此經」，此乃密示。又《大經》雖云「是佛所說」，仍不云所說即是妙理。顯密雖爾，順次第意，且引文證世法是藥，亦為治於眾生世病，以為出世之梯漸也。深識世法即出世法，一一世法無不為令眾生出世。以五戒為出世法者，以佛出世方制此戒，世即出世，故引五行、五常及十善法即是五戒。問：知病中但云見思，不說塵沙無明之病，次識藥中何故乃云出世及以出世上上法耶？上上法藥應治塵沙無明之病，何故藥病不相對耶？答：通論藥病，應如所問。今明知病識藥及授藥法，並是菩薩從空出假破塵沙惑，應須遍識世法等三。故此菩薩初入空時，先用一門破見思病，後出假時亦先分別眾生見思令其先破，破已亦令廣習法藥，後入中道方復自以上上法藥治無明病。故無明病非入假正意。若眾生有宜用上上藥，亦應為說此上上法，令修假中二種觀法，中道亦屬假觀攝也。言「五常似五戒」者，如《提謂經》中長者問佛：「何故但五，不說四六？」佛言：「但說五者，是天地之根、太乙之初、神氣之始，以治天地、制御陰陽，成就萬物眾生之靈。天持之和陰陽，地持之萬物生，人持之五藏安。天地之神、萬物之祖，是故但五。」又云：所持五戒者，令成當來五體，順世五常五德之法。殺乖仁，盜乖義，淫乖禮，酒乖智，妄乖信。憫傷不殺曰仁，清察不盜曰義，防害不淫曰禮，持心禁酒曰智，非法不言曰信。此五不可造次而虧、不可須臾而廢，君子奉之以立身用無暫替，故云五戒。又云：不殺過於二儀，不盜如太素，不邪行如虛空，不妄語如四時。又五行似五戒者，略以《白虎通》、《博物誌》意會釋其相。木主東方，東方主肝，肝主眼，眼主春，春主生，生存則木安，故云「不殺以防木」。金主西方，西方主肺，肺主鼻，鼻主秋，秋主收，收藏則金安，故不盜以防金。水主北方，北方主腎，腎主耳，耳主冬，淫盛則水增，故不淫以禁水。土主中央，中央主脾，脾主身，土王四季，故《提謂經》云「不妄語如四時」。身遍四根，妄語亦爾，遍於諸根，違心說故。火主南方，南方主心，心主舌，舌主夏，酒亂增火，故不飲酒以防於火。「五經似五戒」者，已略如前釋，此中開《禮》、《樂》為二，不語《春秋》。又與《提謂》對義少別，以五行名與五經不同，故使爾也。《禮》云酒者，因祭祀而用之，非謂常飲。非祭而飲尚違世禮，況佛制耶？古制禮樂以防淫亂，今習鄭衛反增邪濁，故古樂器但吹[(大/云)*包]擊缶、叩磬鳴鐘而已。故魏文侯問於子夏曰：「吾端冕而聽古樂則惟恐臥，聽鄭衛之音則不知倦。敢問古樂於彼如何？新樂於此如何？」子夏曰：「夫古樂者，始奏以文，復亂以武，修身及家、均平天下，此古樂之發也。夫新樂者，獶雜子女不知子父，此新樂之發也。夫樂者，天地順而四時當，民有德而五穀昌，疾疹不作而無妖祥。」故曰樂以防淫。「詩防殺」者，謂《毛詩》刺上專防暴殺。謂上以風化下，下以風（去聲）刺上。「尚書防盜」者，專明帝王義讓之德，故防於盜。「易測陰陽」等者，如孔子有三備卜經，上知天文、中知人事、下知地理，使詐者不行。「如是」下，結勸。「入假」下，示修觀處。「欲知此法」等者，如向所對未為善修。若通明觀，以三昧力知此身中具倣天地，知頭圓像天、足方像地，身內空種即是虛空；腹溫法春夏、背剛法秋冬，四體法四時；大節十二法十二月，小節三百六十法三百六十日；鼻息出入法山澤溪谷中風，口息出入法虛空中風；眼法日月，開閉法晝夜；髮法星辰，眉法北斗；脈法江河，骨法玉石，肉法地土，毛法叢林；五藏在天法五星，在地法五嶽，在陰陽法五行，在世法五常，在內法五神，修行法五德，治罪法五刑，謂墨、劓、剕、宮、大辟；主領為五官，五官如下第八卷引《博物誌》，謂句芒等；升天曰五雲，化為五龍，心為朱雀、腎為玄武、肝為青龍、肺為白虎、脾為勾陳。又云：五音、五明、六藝皆從此起。亦復當識內治之法，覺心內為大王居百重之內，出則為五官侍衛，肺為司馬、肝為司徒、脾為司空、四支為民子；左為司命、右為司錄，主司人命，乃至臍為太乙君等。《禪門》中廣明其相。「大悲」下，明眼智開發。「然世」下，次判淺深中云「漏器」等者，禪法如水，心性如器，心行如漏，世禪如綵衣，心行如雨雨，退失如色脫。

Next, in explaining the recognition of the Dharma-medicines: The Laṅkāvatāra-sūtra also says, "Wisdom is of three kinds," and its fifth [chapter] further says, "The five perfections are of three [grades]," both stating [they range] from "mundane up to supreme-supreme"; however, that sūtra distributes them among three kinds of persons. The Dapin explains prescribing medicine in response to capacity, which is just like "administering medicine" discussed below. In the present text, one is made to master them in the mind, so it differs from those two sūtras. In the initial explanation of mundane Dharma-medicines: first the Dazhidulun is cited, and next the Mahāparinirvāṇa-sūtra and the Suvarṇaprabhāsa-sūtra are cited; all say that mundane dharmas are themselves supramundane dharmas. However, although the words of the two sūtras are the same, there are explicit and esoteric [meanings]. The Mahāparinirvāṇa-sūtra comes after the Lotus Sūtra, when the provisional had already been opened, and therefore it speaks explicitly. In the Suvarṇaprabhāsa, it merely says, "The mundane realm is entirely due to this sūtra"; this is an esoteric revelation. Furthermore, although the Mahāparinirvāṇa-sūtra says "these are spoken by the Buddha," it still does not say that what was spoken is itself the marvelous principle. Though there is this distinction between explicit and esoteric, following the intention of the gradual sequence, passages are cited for the time being to prove that mundane dharmas are medicines, and also serve to cure the mundane diseases of sentient beings, acting as stepping-stones to transcending the world. Deeply recognizing that mundane dharmas are themselves supramundane dharmas, there is not a single mundane dharma that does not lead sentient beings to transcend the world. Taking the five precepts as supramundane dharmas is because it is only when a Buddha appears in the world that he institutes these precepts; the mundane is itself the supramundane. Therefore, the five elements, the five constants, and the ten good dharmas are cited as being identical with the five precepts. Question: In "knowing diseases," only [the afflictions of] views and thoughts were mentioned, without speaking of the diseases of dust-and-sand and ignorance; why then, in the subsequent "recognizing medicines," are supramundane and supreme-supramundane dharmas mentioned? The supreme-supreme Dharma-medicines ought to cure the diseases of dust-and-sand and ignorance; why do medicine and disease not correspond? Answer: Speaking generally of medicines and diseases, it should be as you ask. But here, the methods of knowing diseases, recognizing medicines, and administering medicines are all practices of a bodhisattva who issues from emptiness into provisionality to destroy the delusion of dust-and-sand, and must comprehensively recognize the three [categories of medicines], such as mundane dharmas. Therefore, when this bodhisattva first enters emptiness, he first uses a single gateway to destroy the disease of views and thoughts; later, when issuing into provisionality, he also first discriminates the views and thoughts of sentient beings to make them break them first; once broken, he also causes them to study the Dharma-medicines extensively; later, when entering the Middle Way, he again cures the disease of ignorance on his own using the supreme-supreme Dharma-medicine. Thus the disease of ignorance is not the primary purpose of entering provisionality. If there are sentient beings for whom it is appropriate to use the supreme-supreme medicine, he should also expound this supreme-supreme Dharma for them, leading them to cultivate the two contemplation methods of provisionality and the Middle; the Middle Way is also subsumed under the contemplation of provisionality. As for "the five constants resemble the five precepts": as in the Tiwei Jing, where an elder asked the Buddha, "Why are there only five, and not four or six?" The Buddha said: "I speak only of five because they are the root of heaven and earth, the beginning of the Great Monad (Taiyi), and the origin of spiritual qi, by which heaven and earth are governed, yin and yang are regulated, and the spirits of all things and sentient beings are brought to fruition. When heaven maintains them, yin and yang harmonize; when earth maintains them, the myriad things are born; when humans maintain them, the five viscera are at peace. They are the spirits of heaven and earth and the ancestors of the myriad things; therefore there are only five." It also says: Upholding the five precepts enables one to accomplish the five physical limbs in the future, conforming to the mundane principles of the five constants and the five virtues. Killing contradicts benevolence (ren); stealing contradicts righteousness (yi); sexual misconduct contradicts propriety (li); liquor contradicts wisdom (zhi); false speech contradicts trustworthiness (xin). Compassion without killing is called benevolence; clean scrupulousness without stealing is called righteousness; guarding against harm without licentiousness is called propriety; keeping the mind vigilant and abstaining from liquor is called wisdom; speaking no unlawful words is called trustworthiness. These five must not be compromised in hasty moments, nor abandoned for an instant; the noble person observes them to establish oneself, using them without momentary lapse; hence they are called the five precepts. It also says: Non-killing surpasses the Two Modes (heaven and earth); non-stealing is like the Great Simplicity (Taisu); not engaging in perverse conduct is like empty space; not speaking falsely is like the four seasons. Furthermore, regarding "the five elements resemble the five precepts": their correspondences are briefly explained using the ideas of the Baihutong and Bowuzhi. Wood rules the east; the east rules the liver; the liver rules the eyes; the eyes rule spring; spring rules life; when life is preserved, wood is secure; hence it is said, "non-killing guards wood." Metal rules the west; the west rules the lungs; the lungs rule the nose; the nose rules autumn; autumn rules harvesting; when gathering and storing are done, metal is secure; hence non-stealing guards metal. Water rules the north; the north rules the kidneys; the kidneys rule the ears; the ears rule winter; when lust surges, water increases; hence non-licentiousness restrains water. Earth rules the center; the center rules the spleen; the spleen rules the body; earth reigns over the four seasons; hence the Tiwei Jing says, "not speaking falsely is like the four seasons." The body pervades the four sense faculties; false speech is likewise, pervading all the faculties, because it is spoken in contradiction to the mind. Fire rules the south; the south rules the heart; the heart rules the tongue; the tongue rules summer; the disorder of drunkenness increases fire; hence not drinking liquor guards against fire. Regarding "the Five Classics resemble the five precepts": this has already been briefly explained before. Here, the Rites and Music are separated into two, leaving out the Spring and Autumn Annals. Furthermore, its correlation differs slightly from that in the Tiwei Jing; this is because the names of the five elements differ from the Five Classics, which brings about this [divergence]. When the Rites speaks of wine, it is used on the occasion of sacrifices, not meant for routine drinking. Drinking without a sacrifice already violates mundane propriety, how much more so the Buddha's prohibition? The ancients instituted rites and music to guard against licentious disorder; now, practicing the tunes of Zheng and Wei conversely increases depravity and defilement; thus ancient musical instruments merely blew gourds, struck earthen jars, tapped stone chimes, and sounded bells. Hence Marquis Wen of Wei asked Zixia, saying: "When I wear my formal robes and cap and listen to ancient music, I only fear falling asleep; but when I listen to the sounds of Zheng and Wei, I know no fatigue. May I venture to ask, why is ancient music like that, and modern music like this?" Zixia replied: "Now, as for ancient music, it begins with civil motifs and concludes with martial ones; it cultivates the person, regulates the family, and brings peace to the whole world: this is the stirring of ancient music. As for modern music, it is disorderly and mixes men and women so that sons and fathers are disregarded: this is the stirring of modern music. Now, music is such that heaven and earth accord, the four seasons are timely, the people possess virtue, the five grains flourish, epidemics do not arise, and there are no inauspicious portents." Therefore it is said that music guards against lust. "The Odes guard against killing" refers to the Mao Commentary on the Book of Odes criticizing superiors strictly to guard against violent killing. This means superiors transform inferiors by moral influence (feng), and inferiors criticize (feng, falling tone) superiors. "The Classic of Documents guards against stealing" refers specifically to expounding the virtues of righteousness and yielding of the sage-emperors, thereby guarding against stealing. "The Changes fathoms yin and yang," etc.: as Confucius had three complete divinatory classics, knowing astronomical signs above, human affairs in the middle, and geography below, causing deceitful persons to have no way to act. From "thus" downward, he concludes with an exhortation. From "entering provisionality" downward, he indicates the locus of cultivating contemplation. Regarding "wishing to know this method" etc.: the correspondences drawn just above do not yet constitute superior cultivation. If one practices the contemplation of penetrating brightness, through the power of samādhi one knows that this body thoroughly emulates heaven and earth: one knows that the round head resembles heaven; the square feet resemble earth; the element of internal empty space is the void; the warmth of the belly emulates spring and summer; the firmness of the back emulates autumn and winter; the four limbs emulate the four seasons; the twelve major joints emulate the twelve months; the three hundred and sixty minor joints emulate the three hundred and sixty days; the inhalation and exhalation of nasal breath emulate the wind in mountains, marshes, ravines, and valleys; the inhalation and exhalation of oral breath emulate the wind in the open sky; the eyes emulate the sun and moon; their opening and closing emulate day and night; the hair emulates the stars; the eyebrows emulate the Northern Dipper; the blood vessels emulate rivers; the bones emulate jade and stone; the flesh emulates soil; the body hair emulates forests and thickets; the five viscera emulate in heaven the five stars, on earth the five sacred peaks, in yin and yang the five elements, in mundane society the five constants, internally the five spiritual entities, in spiritual cultivation the five virtues, in the punishment of crimes the five penalties—namely, tattooing, cutting off the nose, cutting off the feet, castration, and capital punishment; their presiding rulers are the five officials—the five officials being, as cited below in the eighth roll from the Bowuzhi, Goumang and the rest; ascending to heaven they are called the five clouds and transform into five dragons; the heart is the Vermilion Bird, the kidneys the Dark Warrior, the liver the Azure Dragon, the lungs the White Tiger, and the spleen the Yellow Dragon (Gouchen). It also says: the five tones, the five sciences, and the six arts all arise from this. One must also recognize the inner methods of governing: one perceives that the mind inside is the Great King dwelling within a hundred gates; when emerging, the five officials act as his retinue and guards—the lungs are the Minister of War (Sima), the liver is the Minister of Education (Situ), the spleen is the Minister of Works (Sikong), and the four limbs are the populace and children; the left is the Director of Destinies (Siming) and the right is the Director of Emoluments (Silu), presiding over human lifespan, and even down to the navel being Lord Taiyi, and so forth. Their characteristics are extensively explained in the Chanmen. From "great compassion" downward, it explains the opening of the eye and wisdom. From "however, mundane" downward, in the subsequent judgment of shallow and deep, "leaky vessel" and the like means: the dhyāna teachings are like water, the mind-nature is like the vessel, the mind's activities are like the leaks; mundane dhyāna is like colored garments, the mind's activities are like pouring rain, and retrogression and loss are like the fading of colors.