止觀輔行傳弘決 6.24

6.24

次「識出世法藥」者，初通列諸法，意通兩教。次「又如」下，約增數。具如《玄》文約教增數中前二教數，即其相也。今文無約教，但有通途，以教判之便同約教。此中人天亦可三藏攝，如《增一》中亦以增數明人天教，今且不論，今增數法遍大小教。且如《增一阿含》偈云「以此方便了一法，二從二法三從三，四五六七八九十，十一之法無不了。從一增一至諸法，義豐慧富不可盡，一一契經義亦深，是故名為增一含。」三藏教化無差別，乃至一切諸大乘經亦從一法增至無量。又如《大經》二十八文，亦從二法乃至十法。「是一一」下，明習法藥意。「為欲」下，破惑結成。次出世上上法藥中有法、譬、合。初明法中，凡約增數者，文遍攝故。一一數中雖至無量，該攝行要莫過二法。如即行人若能總識十重二法始終無闕，方可論道，謂真俗、教行、信法、乘戒、福慧、權實、智斷、定慧、悲智、正助。此之十雙闕一不可，以攝一切諸增數盡，應細思之以為行相。然此法藥文相名目，雖與出世法藥名同，釋義皆須歸於圓別。如四念處、六念等文，文相自顯，自餘諸文名猶兼含，如八正、九想、十智等文，不可聊爾違於深致。如九想中，即以四見為污穢陰等。如是四見，凡夫之人謂之為淨，得觀而變名為不淨，乃至白骨即是見真，進至燒想實相無相。初後既然，中間比說。十智亦爾，必不可依小乘十智而銷此文（云云）。「譬如」下，譬知法藥之相。初總譬增數也。為病用藥，故有增減。又世出世莫不皆為治見思病，故言近而意遠。「入假」下合，如文。「又如」下，別譬也。初譬依於佛經以明法藥。「皮肉汁果」如其次第以對四悉；「根莖枝葉」如次以對信戒定慧；「山海水陸」以譬四門，以四門中各有四悉及信等故；「四方土地」以譬四教，於一一教各四門故，如一一方各有山等。「采掘乾濕」通譬四教各有權實真俗、定不定等，有定如頓漸、不定如祕密不定。有入假菩薩用佛正教，於定不定用與不同。用苗為采、用根為掘、用權為苗、用實為根。根苗各有乾濕不同，用真如乾、用俗如濕。「又知」下，明用藥所治不同，善知授法適時不差。入假菩薩雖未能作真祕密化，相似位中亦有分似祕密之義，如一卷明或得不得等是也。「入假菩薩」下，合中但合四悉，四悉在初遍入諸教，舉初攝後咸在悉中，故下信等略而不合。「欲治」下，明法藥體遍。「大醫」者，別出假位，即十行是。「又如大」下，次譬開權。即是菩薩法藥所依依於大地，以隨病故故有增減，地無分別而用藥不同。「法藥」下，合也。文似於一說多，正當於多會一。何者？若未開權，不說多一。觀合大地，止合大河。「又如」下，復以四諦譬者，止觀所開不出四諦，乃至前來世出世及上上等不出四諦，故一一諦皆云「種種」。「湯飲」等者，復譬四諦設治不同。一一四諦各有定慧，即是止觀。定慧是道，舉道即知具足四諦，謂慧湯、定飲，生滅中二；慧吐、定下，無生中二；定炙、慧針，無量中二，定丸、慧散，無作中二。則應須以教意釋出。「入假」下合，合中先合四諦。「苦集不同」，集諦也，苦家之集名為苦集。「苦果不同」即苦諦也。道滅如文。「種種」下，合四止觀具四四諦。設治不同，故云種種。「復次」下，明出假菩薩造論通經，先譬、次合。譬中，先總舉譬，「所以者何」下釋。初文云「神農」者，是黃帝時醫。後雖有妙醫，並則於神農。「華他」者，〈列傳〉云「字文化，沛國譙人也。專遊學，舉孝廉，避而不就。曉養生之術。時人以其年且百歲、貌如二十。精於方藥，心解分劑，不假秤量。若鍼藥不及，則飲以麻湯，須臾如醉，開腹取病。若在膓中，則便斷膓湔洗縫膓，膏傅二三日便復。此例甚眾。」「扁鵲」者。《後語》云「越醫也。因過齊見桓侯云：『王有疾在腠理。』桓侯曰：『寡人無疾，如何欲治無疾為功？』五日後復見王云：『有疾在血脈。』五日後見云：『有疾在膓胃。』五日後扁鵲退走。桓侯使人逐之，問其故。扁鵲云：『疾在腠理可湯熨，在血脈可鍼炙，在腸胃可酒藥。過此後在骨髓，司命所及，不可治也。』」神農如佛，華他等如出假菩薩，依經造論名為作方。次釋中，「鄉土」等者，諸土不同，設藥亦異，如似中邊，機見各別。西方則大小乘局諸部抗行，此土則所習互通以小助大，行事不壅稍順化儀。「人有儜健」等者，利鈍根也，諸土各有利鈍故也。儜，病也。食為病緣故醎淡各異，利根鈍根病因各別。如《大經》云「或因解義而生憍慢，或因讀誦而生憍慢。貴性顏貌、飲食利養、住處新友，生慢不同。」生慢既然，諸惑亦爾。「藥有濃淡」者，頓漸也。漸中，圓濃三淡，亦可展轉迭為濃淡。「病有輕重」者，一貪一瞋各有厚薄，良由過現緣習不同。此中並釋造論意也。「佛初出」下，合神農。「後代」下，合華他等。「釋論」下，引證造論意也。「菩薩」下，明請佛加意，為成法眼大悲利物故也。

Next, regarding “knowing the supramundane medicinal dharmas”: first, it lists the various dharmas collectively, the intention being that they apply to both [the shared and distinctive] teachings. Next, from “also like” onwards, it proceeds in terms of numerical progression. As detailed in the *Profound Meaning* regarding numerical progression according to the teachings, the numbers of the former two teachings are precisely these characteristics. The present text does not classify them by the teachings, but offers a general presentation; yet judging them by the teachings renders them identical to being classified according to the teachings. Here, [teachings for] humans and devas may also be subsumed under the Tripiṭaka [teaching]. Just as in the *Ekottarika-āgama* where human and deva teachings are also clarified through numerical progression, here we do not discuss this for now; the method of numerical progression pervades both the Hinayāna and Mahāyāna teachings. For example, a verse in the *Ekottarika-āgama* says: “By this expedient, one understands one dharma; / Two [dharmas] from two dharmas, three from three; / Four, five, six, seven, eight, nine, ten; / There is no dharma up to eleven that is not understood. / From one increasing by one up to all dharmas, / Their meanings are abundant and their wisdom rich, inexhaustible; / Each single sūtra's meaning is likewise profound, / Therefore it is called the *Ekottarika-āgama*.” In the Tripiṭaka's instruction there is no difference [in using this method], and even all the Mahāyāna sūtras likewise increase from one dharma up to the immeasurable. Also, as in the text of fascicle twenty-eight of the *Mahāparinirvāṇa-sūtra*, it likewise progresses from two dharmas up to ten dharmas. From “each and every one of these” onwards, it clarifies the intention behind practicing the medicinal dharmas. From “wishing to” onwards, it concludes with the destruction of afflictions. Next, regarding the supreme supramundane medicinal dharmas, there are the dharma, the simile, and their application. First, in clarifying the dharma: whenever it proceeds in terms of numerical progression, it is because the text encompasses them comprehensively. Although within each number it reaches the immeasurable, in encompassing the essentials of practice none surpasses two dharmas. For if a practitioner can comprehensively understand the ten pairs of dual dharmas from beginning to end without omission, only then can the path be discussed: namely, absolute and conventional, teaching and practice, faith and dharma, vehicle and precepts, merit and wisdom, provisional and real, wisdom and severance, concentration and wisdom, compassion and wisdom, primary and auxiliary. Of these ten pairs, not one can be missing, because they encompass all the numerical progressions completely; one should carefully reflect on them to make them the characteristics of practice. However, although the phrasing and terminology of these medicinal dharmas are the same as those of the supramundane medicinal dharmas, the explanations of their meaning must all revert to the distinctive and perfect [teachings]. For instance, regarding the passages on the four stations of mindfulness, six recollections, and so forth, their phrasing is self-evident; yet the terms in the other remaining passages still have shared and dual connotations. As for the passages on the eightfold correct path, the nine contemplations, the ten knowledges, and so forth, one must not lightly violate their profound import. For instance, in the nine contemplations, one takes the four views as the defiled aggregates and so forth. While ordinary people consider these four views to be pure, attaining contemplation transforms them, and they are called impure, up to the white bones being the vision of truth, and proceeding further to the contemplation of burning being the true mark of marklessness. Since the beginning and the end are like this, the middle is explained by analogy. The ten knowledges are likewise; one certainly must not interpret this text based on the ten knowledges of the Hinayāna (and so forth). From “For example” onwards, it illustrates the characteristics of knowing the medicinal dharmas through similes. First, it offers a general simile of the numerical progressions: medicine is applied according to the disease, so there is increase and decrease. Furthermore, both mundane and supramundane are without exception used to cure the disease of views and thought; therefore the words are simple but the meaning is far-reaching. From “entering the provisional” onwards, it applies [the simile], as in the text. From “also as” onwards is a particular simile. First, it uses the simile of relying on the Buddha's sūtras to clarify the medicinal dharmas: “bark, pulp, sap, and fruit” correspond in sequence to the four siddhāntas; “root, stem, branch, and leaf” correspond in sequence to faith, precepts, concentration, and wisdom; “mountains, seas, land, and water” illustrate the four gates, because within the four gates each possesses the four siddhāntas, faith, and so forth; “the soils of the four quarters” illustrate the four teachings, because each teaching has four gates, just as each quarter has mountains and so forth. “Digging, gathering, dry, and moist” broadly illustrate that the four teachings each have provisional and real, absolute and conventional, definite and indefinite, and so forth: the definite is like the sudden and gradual; the indefinite is like the secret and indefinite. When a bodhisattva who enters the provisional employs the Buddha's correct teaching, their application and granting differ with respect to the definite and indefinite. Using shoots is “gathering”; using roots is “digging”; using the provisional is the shoots; using the real is the roots. The roots and shoots each have differences in dryness and moisture: using the absolute is like dry, and using the conventional is like moist. From “also knowing” onwards, it clarifies the differences in what is cured by the use of medicine: skillfully knowing to bestow the method at the appropriate time without error. Although a bodhisattva who enters the provisional cannot yet perform the true secret transformation, in the stage of resemblance they also possess a partial resemblance to the meaning of the secret, just as fascicle one clarifies “sometimes obtaining, sometimes not obtaining,” and so on. From “a bodhisattva who enters the provisional” onwards, the application only matches the four siddhāntas; since the four siddhāntas are at the beginning and universally enter all teachings, mentioning the beginning encompasses the later ones, which are all included within the siddhāntas; therefore, faith and so forth below are omitted and not applied. From “wishing to cure” onwards, it clarifies that the substance of the medicinal dharmas is universal. “A great physician” refers to the distinctive stage of emerging from the provisional, namely the ten practices. From “further, as the great [earth]” onwards, next it illustrates opening the provisional through a simile: this means that the bodhisattva's medicinal dharmas rely on the great earth; because they conform to the diseases, there is increase and decrease, yet the earth has no discrimination while the application of medicine differs. From “the medicinal dharmas” onwards is the application. The text seems to speak of the many from the one, but it properly converges the many into the one. Why? If the provisional has not yet been opened, it does not speak of the many being the one. Contemplation corresponds to the great earth; calming corresponds to the great river. From “also like” onwards, it again uses the four noble truths as a simile: what is opened by calming and contemplation does not go beyond the four noble truths, and even the aforementioned mundane, supramundane, and supreme [medicinal dharmas] do not go beyond the four noble truths; therefore, for each truth it says “various kinds.” “Decoctions and drafts” and so forth again illustrate the different cures devised for the four noble truths. Each of the four noble truths possesses concentration and wisdom, which are calming and contemplation. Concentration and wisdom are the path; mentioning the path implies being complete with the four noble truths: namely, wisdom-decoction and concentration-draft are the two within arising and perishing; wisdom-emetic and concentration-purgative are the two within non-arising; concentration-cauterization and wisdom-acupuncture are the two within the immeasurable; concentration-pill and wisdom-powder are the two within non-action. These should be explained according to the meaning of the teachings. From “entering the provisional” onwards is the application; within the application, it first applies the four noble truths: “different causes of suffering and accumulation” is the truth of accumulation—the accumulation belonging to suffering is called “suffering and accumulation”; “different fruits of suffering” is the truth of suffering; the path and cessation are as in the text. From “various kinds” onwards, it matches the four types of calming and contemplation possessing the four types of four noble truths. Because their devised cures differ, it says “various kinds.” From “furthermore” onwards, it clarifies the bodhisattva who emerges from the provisional composing treatises to explain the sūtras: first the simile, then the application. Within the simile, it first presents the simile in general; from “why is this” onwards, it explains it. In the initial text, “Shennong” was a physician in the time of the Yellow Emperor. Although there were wonderful physicians later, they all modeled themselves after Shennong. As for “Hua Tuo,” the *Biographies* state: “His style name was Yuanhua, a native of Qiao in the State of Pei. He devoted himself to traveling and studying, was nominated as Filial and Incorrupt, but declined and did not take office. He understood the art of nourishing life. People of the time considered that though he was nearly a hundred years old, his appearance was like someone of twenty. He was refined in formulas and medicines, inwardly understood proportions, and had no need for balances. If acupuncture and medicine were ineffective, he had the patient drink hemp boiling-soup, and in a moment they became as if intoxicated; then he cut open the abdomen and extracted the disease. If it was in the intestines, he severed the intestine, washed it, and sewed the intestine up, applied ointment, and within two or three days the patient recovered. Such cases were very numerous.” As for “Bian Que,” the *Houyu* states: “He was a physician of Yue. Passing through Qi, he saw Marquis Huan and said: ‘My lord has an illness in the skin and flesh.’ Marquis Huan said: ‘I have no illness; why do you wish to take credit for curing one who is not ill?’ After five days he saw the king again and said: ‘The illness is in the blood vessels.’ After five days he saw him and said: ‘The illness is in the intestines and stomach.’ After five days, Bian Que retreated and fled. Marquis Huan sent someone to pursue him and ask the reason. Bian Que said: ‘When the illness is in the skin and flesh, it can be treated with decoctions and compresses; when in the blood vessels, it can be treated with acupuncture and moxibustion; when in the intestines and stomach, it can be treated with medicinal wines. Beyond this, it is in the bone marrow, the domain of the Director of Destinies, and cannot be cured.’” Shennong is like the Buddha; Hua Tuo and others are like the bodhisattvas who emerge from the provisional, and relying on sūtras to compose treatises is called “making formulas.” Next, in the explanation: “the regions” and so forth means that different lands vary, so the medicines provided also differ, just as with central and marginal [lands], where faculties and views are distinct. In the Western regions, the Mahāyāna and Hinayāna are confined to their respective schools and stand opposed; in this land, what is studied is mutually integrated, using the small to assist the great, so practice is unobstructed and gradually accords with the mode of transformation. “People are weak or robust” and so forth refers to sharp and dull faculties, because all lands have both sharp and dull [faculties]. “Weak” means sickly. Food serves as the condition for disease, so salty and bland differ; the causes of disease differ for sharp faculties and dull faculties. As the *Mahāparinirvāṇa-sūtra* says: “Some arouse arrogance due to understanding the meaning; some arouse arrogance due to recitation. Arrogance arises differently from noble birth, appearance, food and drink, offerings, dwelling places, or new friends.” Since the arising of arrogance is like this, all afflictions are likewise. “Medicines are concentrated or diluted” refers to the sudden and gradual. Within the gradual, the perfect is concentrated and the three [other teachings] are diluted; they may also mutually serve as concentrated or diluted alternately. “Diseases are mild or severe”: each instance of greed and anger has its thickness and thinness, which is truly due to the differences in past and present habitual conditions. All of this explains the intention behind composing treatises. From “When the Buddha first appeared” onwards corresponds to Shennong. From “Later generations” onwards corresponds to Hua Tuo and others. From “the explanatory treatise” onwards, it cites evidence for the intention behind composing treatises. From “bodhisattvas” onwards, it clarifies the intention behind requesting the Buddha's empowerment: namely, to accomplish the dharma-eye and great compassion to benefit sentient beings.