四教義 1.6

1.6

問曰：如此對當，義理可然，而何名乖詮次耶？答曰：說時非行時。教起之次，四阿含為先；修行之初，木叉為首。又如八正道，正見、正思惟為先，次復正語等六法，皆名為正。如人行法，眼前瞻路，然後發足。故《大智度論》云：「目足備故，入清涼池。」問曰：佛於三藏初開三乘，大乘最勝。何不以大乘為正，小乘為傍耶？答曰：鹿苑初說四諦法輪，俱隣等五人見諦成道，八萬諸天得法眼淨。但有小乘得道，未有大乘之益，故以小乘為正也。《大智度論》云：「佛於《阿含》中，雖別為彌勒授記，亦不說種種菩薩行。」故大乘為傍也。問曰：外人亦說戒定慧，此有何異耶？答曰：外人所說戒定慧，即是舊醫，如彼蠱道舊醫。戒有二：一邪，二正。一邪者，即是鷄狗等戒也。二正者，即是十善道也。舊定有二：一邪，二正。一邪定者，即是九十六種外道經所說鬼神邪定之法，或能知世吉凶、現神變相也。二正定者，即是四禪、四無量心、四無色定，及發五神通也。舊慧有二：一邪，二正。一邪者，即是因身、邊二見心，發諸邪智，撥無因果，食糞、裸形等也。二正者，即是因身、邊二見心，發諸世智，說有因果，修諸善法也。今佛說三藏教所明客醫，戒定慧即是新醫，從遠方來曉八種術，初說四枯正術，即是三藏教門所明戒定慧也。一戒者，即是十種得戒，發一切律儀無作，如是五部毘尼所明身、口諸善法也。二定者，即是依八背捨入九次第定、師子奮迅、超越三昧、願智頂禪、六通四辨等也。三慧者，即是生滅四諦，破身邊二見、六十二見，發真無漏，成十一智、三無漏根也。此戒定慧，外人尚不聞其名，況有少分。譬如驢乳、牛乳，乳之色雖同，若停驢乳則成臭糞，若停牛乳便成酪、蘇、醍醐也。

Question: "Such an alignment of correspondences is doctrinally plausible, but why does the order of their names contradict the sequence of elucidation?" Answer: "The time of exposition is not the time of practice. In the sequence of the teachings' arising, the Four Āgamas come first; at the beginning of practice, the prātimokṣa comes first. Furthermore, as with the eightfold noble path, right view and right resolve come first, followed by the six dharmas of right speech and so forth, all of which are named 'right.' Just as when a person walks, his eyes look forward at the path and only then do his feet set forth. Thus the Dà zhìdù lùn says: 'Because eyes and feet are both complete, one enters the cool pool.'" Question: "In the Tripiṭaka, the Buddha first opened the three vehicles, among which the Mahāyāna is supreme. Why not take the Mahāyāna as primary and the Hīnayāna as collateral?" Answer: "When the wheel of the four truths was first turned in the Deer Park, the five persons including Kauṇḍinya saw the truths and attained the Way, and eighty thousand devas attained the purity of the Dharma eye. Only the Hīnayāna attained the Way, while there was not yet the benefit of the Mahāyāna; thus the Hīnayāna is taken as primary. The Dà zhìdù lùn states: 'Although in the Āgamas the Buddha separately bestowed a prophecy upon Maitreya, he did not expound the manifold bodhisattva practices.' Hence the Mahāyāna is collateral." Question: "Non-Buddhists also speak of precepts, concentration, and wisdom; what difference is there?" Answer: "The precepts, concentration, and wisdom spoken of by non-Buddhists are the old physicians, like those old physicians who used poisonous herbs. Precepts are of two kinds: first, heterodox; second, orthodox. First, heterodox refers to chicken and dog precepts and the like. Second, orthodox refers to the ten wholesome paths of action. Ancient concentration is of two kinds: first, heterodox; second, orthodox. First, heterodox concentration refers to the methods of heterodox concentration of spirits and ghosts expounded in the ninety-six kinds of non-Buddhist scriptures, which may enable one to know worldly good and bad fortune or manifest signs of supernatural transformations. Second, orthodox concentration refers to the four dhyānas, the four immeasurables, the four formless concentrations, and the awakening of the five superknowledges. Ancient wisdom is of two kinds: first, heterodox; second, orthodox. First, heterodox refers to generating various heterodox cognitions based on the minds of the two views of self and extremes, denying cause and effect, consuming dung, practicing nakedness, and the like. Second, orthodox refers to generating various worldly cognitions based on the minds of the two views of self and extremes, affirming cause and effect, and cultivating various wholesome dharmas. Now, the visiting physician explained in the Tripiṭaka teaching expounded by the Buddha—precepts, concentration, and wisdom—is the new physician who comes from afar understanding eight kinds of techniques. The orthodox technique of the four witherings first expounded is precisely the precepts, concentration, and wisdom explained in the gate of the Tripiṭaka teaching. First, precepts refers to the ten ways of receiving precepts and generating all unmanifest form of moral codes, such as all the wholesome bodily and vocal dharmas explained in the Vinayas of the five divisions. Second, concentration refers to relying on the eight liberations to enter the nine successive absorptions, the lion's sprint, the leap samādhi, the apex dhyāna of wisdom based on vow, the six superknowledges, the four discriminations, and so forth. Third, wisdom refers to the four truths of arising and ceasing, shattering the two views of self and extremes and the sixty-two views, generating true untaintedness, and perfecting the eleven knowledges and three untainted faculties. Non-Buddhists have not even heard the names of these precepts, concentration, and wisdom, much less possessed the slightest portion of them. It is like donkey's milk and cow's milk: though the color of the milk is the same, if donkey's milk is left to stand, it turns into foul dung; if cow's milk is left to stand, it becomes curd, butter, and clarified ghee."