止觀輔行傳弘決 6.28

6.28

三授藥中，亦先總舉藥病，「眾生」下別明授藥。先明授世法藥中，「如孔丘」等者，姓孔名丘字仲尼。周公，姓姬名旦。制禮作樂五德行世。佛教流化實賴於茲，禮樂前驅，真道後啟。「元古混沌未宜出世」者，佛教明劫不須此名，且寄此土化初而說。「我遣三聖」等者，亦云震旦，具如前說。《清淨法行經》云「月光菩薩，彼稱顏回。光淨菩薩，彼稱仲尼。迦葉菩薩，彼稱老子。」天竺指此，震旦為彼。准諸目錄，皆推此經以為疑偽。文義既正，或是失譯。乃至今家所引《像法決疑》、《妙勝定》等，意亦如是。如《涅槃》後分，本在偽目，至大唐刊定始入正經，豈以時人未決便推入偽？大師親證位在初依，不應錯用。次授出世中，初總明隨根授藥，乃與上上法藥合說。雖合二文，仍離四教，故知應以藏通而為出世法藥，別圓以為上上法藥。故銷前文須用四教一十六門，門門四悉。若不爾者，將何授人？次明別中以四教相望，作下中上上上之名。如《大經》中四人觀因緣智，於一根中皆具四義，秖是四悉。初三藏中，初明佛經，「雖是」下明菩薩論，並有標、釋、結。餘之三根，准此可知。菩薩論中，「樂聞」即世界、「生善」即為人、「破濁」即對治、「見真」即第一義，下之三教准此可知。下去文略，但有二段：先明四悉，即是佛經；次明四門，即是論也。縱無偏申一門之論，或兼或具，比望可知。「若入」下，總明授藥當宜中，初法。云「十六道滅」者，一十六門，門門四諦，故有一十六道滅，治一十六苦集。門門之中論四悉者，以十六門有佛本經。菩薩出假，更於四門各申佛意以利於他，即是假智之正意也。言「隨其類音」等者，且以出假赴機善說名為妙音，非謂法身一音異解，乃至「一雲」亦復如是。若從文意則是妙益，此之妙益猶在下文利益中明，是故此文且從竪說。「如一雲」下，雲現身也，雨說法也。天雨無私，所稟各異，三草二木得益不同，隨其見聞莫不蒙益，故云「生長」。應知此中若全不兼文之元意，如何次第出假之位即能授他圓教四門？

In the third section, on administering medicine, [the text] likewise first presents medicine and disease in general, and from "sentient beings" onward, specifically explains the administration of medicine. In first explaining the administration of worldly dharmas as medicine, regarding "such as Kong Qiu" and so forth: his surname was Kong, his personal name was Qiu, and his courtesy name was Zhongni. The Duke of Zhou had the surname Ji and the personal name Dan. They instituted rites and composed music, causing the five virtues to circulate in the world. The spread and transformation of the Buddhist teaching truly relied upon this: rites and music served as the vanguard, and the true path was subsequently opened up. Regarding "In primeval antiquity and chaos, it was not yet suitable to appear in the world": the Buddhist teaching's explanation of kalpas does not require these terms, but temporarily uses them to speak of the beginning of transformation in this land. Regarding "I dispatched three sages" and so forth: this also refers to Cīnasthāna (Zhidan), fully as explained earlier. The Scripture of Pure Dharma Practice states: "Bodhisattva Candraprabha is called Yan Hui there; Bodhisattva Vimalaprabha is called Zhongni there; Bodhisattva Kāśyapa is called Laozi there." India points to this [land], and Cīnasthāna is "there." According to various catalogues, they all classify this scripture as doubtful and apocryphal. Yet since its text and meaning are correct, it may be an unrecorded translation. This is also the intent even when our own tradition cites the Resolution of Doubts Concerning the Semblance Dharma, the Wondrous and Supreme Samādhi, and the like. For example, the latter portion of the Nirvāṇa [Sūtra] was originally in the apocryphal catalogue, and only entered the canonical scriptures upon the definitive review in the Great Tang; how could one relegate it to apocrypha merely because people of the time were undecided? The Great Master personally verified realization, and his rank was at the first refuge; he would not have employed it erroneously. Next, in administering supramundane [medicine], first it explains generally the administration of medicine in accordance with faculties, and this is explained in conjunction with the supreme dharma-medicine. Although the two passages are combined, the four teachings remain distinct; hence we know that the Tripiṭaka and shared [teachings] should serve as supramundane dharma-medicine, while the distinctive and perfect [teachings] serve as supreme dharma-medicine. Therefore, to unpack the preceding text, one must use the four teachings and sixteen gates, with each and every gate having the four siddhāntas. Were it not so, with what could one bestow upon others? Next, in explaining the distinctions, [the text] compares the four teachings to establish the designations of lower, middle, upper, and supreme. As in the Great Scripture's four persons contemplating the wisdom of causes and conditions, within a single faculty all four meanings are present, which are just the four siddhāntas. First, in the Tripiṭaka [teaching], it first explains the Buddha's scriptures; from "although this is" onward, it explains the bodhisattvas' treatises, both containing the designation, the explanation, and the conclusion. The remaining three faculties can be understood by analogy with this. In the bodhisattvas' treatises, "delight in hearing" is the worldly [siddhānta], "producing goodness" is [the siddhānta] for individuals, "destroying defilement" is the therapeutic [siddhānta], and "perceiving the real" is the ultimate [siddhānta]; the three teachings below can be understood by analogy with this. The subsequent text is condensed, having only two sections: first it explains the four siddhāntas, which are the Buddha's scriptures; next it explains the four gates, which are the treatises. Even if there are no treatises dedicated exclusively to expounding a single gate, they may be combined or fully present, as can be known by comparison. From "If entering" onward, it explains generally the appropriateness of administering medicine; first is the dharma. The statement "sixteen paths and cessations" means that across the sixteen gates, each gate has the four noble truths, and therefore there are sixteen paths and cessations to remedy the sixteen sufferings and origins. As for discussing the four siddhāntas within each gate, it is because across the sixteen gates there are the Buddha's root scriptures. When bodhisattvas emerge from provisionality, they further expound the Buddha's intent within each of the four gates to benefit others, which is the exact purpose of provisional wisdom. Regarding the phrase "according to their categories of voice" and so forth: this temporarily refers to emerging from provisionality to respond to capacities with skillful speech as "wondrous voice," and does not mean that the single voice of the dharma-body is understood differently [by each], and the same applies up to "one cloud." If understood from the purport of the text, it refers to wondrous benefit; but since this wondrous benefit is still to be explained in the subsequent section on benefit, this passage speaks temporarily in terms of the vertical dimension. From "like a single cloud" onward: the cloud represents manifesting the body, and the rain represents preaching the Dharma. The heavenly rain is impartial, yet what is received differs individually; the three grasses and two trees obtain different benefits, and none fail to receive benefit according to what they see and hear; thus it is called "growing." One should know that if this passage did not also incorporate the original purport of the text at all, how could a stage of emerging from provisionality in gradual succession immediately bestow upon others the four gates of the perfect teaching?