四教義 12.10

12.10

第三明興廢者，即為二意：一權教有興有廢，二實教興而不廢。一明權教有興有廢者，即為三意：一三藏教機起即興、機謝則廢。所言機興者，可發之義名之為機，前緣有小樂欲可起、小善可生、小惡可治、偏真之解可發，故須用四悉檀於聲聞經中說因緣生滅四諦、十二因緣、六度之教，開三乘之道，聞則稱機，樂欲心起，生善斷惡。若是二乘，發真無漏，證有餘涅槃；若是菩薩，六度調心，得伏忍、柔順忍也。《法華經》云：「小智樂小法，不自信作佛，是故以方便，分別說諸果。」為此機緣，雖無三藏伏結、補處菩薩淨無垢稱義三十四心佛果住有餘涅槃之佛，為欲以四悉檀教赴此故，示現此教形聲赴機度物。故《法華經》明長者即脫瓔珞，著弊垢衣，執持糞器，狀有所畏，語諸作人。即是三藏教興之義。廢者，此小欲將歇，小善已成，事惡已除，真解已發。是則四緣俱息，則三藏所說之教、能說之人俱廢也。二明通教興廢者，興則機興，廢則機廢。機興而教興者，無生四諦樂欲將起，體假入空之善可生，迷理見思可斷，即真之解可發。故須用四悉檀說無生四諦通教，三乘聞則樂欲心起，生善斷惡，三乘同發即真無漏之慧、見第一義，二乘住有餘涅槃，菩薩則不滯空，慈悲入假化物，誓求佛果。為赴此之機緣，雖無通教斷結侵習、上地補處菩薩淨無垢稱位一念相應慧斷習佛果住有餘涅槃，為赴通教赴此三乘根緣，示現此教形聲，悉檀赴緣逗物，故名為興。廢者，四機既息緣謝，所說通教、能說之人俱廢也。三明別教興廢者，興則機興教興，無量四諦樂欲將起，從空入假善根可生，無量恒沙煩惱別惑見思可治，中道第一義諦真解可發，故須用四悉檀說無量四諦起別教，菩薩聞則樂欲心起，生界外之善，斷界外之惡，發中道相似無漏及真無漏，求常住佛果大般涅槃。為赴此之機緣，雖無別教斷十品無明、法身補處菩薩斷十一品無明究竟佛果，而示現此教形聲，用四悉檀赴物機緣說無量四聖諦，故名別教興也。廢者，四十二品補處菩薩、此教佛果俱廢也。二明圓教俱興而不廢者，若於《華嚴》、《方等》、《法華》、《涅槃》所說圓教赴圓機，樂欲生善，斷惑見中第一義諦，是則從初發心至無垢地赴四根緣常說此教，至等覺佛，故名為興。故三十二菩薩、文殊師利等皆說入不二法門，即是教興之意也。若證妙覺，無師自悟，無法可歎，無善可生，無惡可斷，更無深理可見，言詞相寂滅，本自無興，故無廢也。無廢亦得論廢者，四悉檀機盡則教息，故名廢也。故《大品經》云：「過『荼』無字可說。」《涅槃經》云：「不生不生不可說也。」故淨名默然杜口，不須復以言言於無言之理，文殊稱歎表絕言也。是則在因有人有教，至果則教廢人存，三德涅槃湛然清淨，豈同前三教補處菩薩、菩提佛果皆有教無人、教廢人亦隨廢？權實之意顯在於此也。

Third, explaining flourishing and waning consists of two points: first, that expedient teachings have both flourishing and waning; second, that the ultimate teaching flourishes and never wanes. First, that expedient teachings have both flourishing and waning consists of three points: first, the Tripiṭaka teaching flourishes when capacities arise and wanes when capacities subside. What is meant by the flourishing of capacities is that the sense of being able to be inspired is called capacity: when previous conditions have minor inclinations and desires that can be aroused, minor virtues that can be generated, minor evils that can be remedied, and an understanding of partial emptiness that can be brought forth, one must therefore use the four siddhāntas to expound the teaching of the four truths of arising and ceasing through causes and conditions, the twelve links of dependent origination, and the six perfections within the śrāvaka sūtras, opening up the path of the three vehicles. Hearing it, beings accord with their capacities; minds of inclination and desire arise, generating virtue and cutting off evil. If they are [practitioners of] the two vehicles, they bring forth the untainted [wisdom] of realization of the truth and realize nirvāṇa with remainder. If they are bodhisattvas, they attune their minds with the six perfections and attain the endurance of subduing [afflictions] and the endurance of compliance. The Lotus Sūtra says: 'Those of minor wisdom take pleasure in minor teachings / and do not believe that they themselves will become buddhas; / therefore, by means of expedients, / [the Buddha] distinguishes and explains the various fruits.' For these capacities and conditions, although there is actually no Tripiṭaka Buddha who subdues bonds, [no] bodhisattva in the stage of immaculate fame who succeeds to the position [of buddhahood] in the next life, and [no] thirty-four-mind fruit of buddhahood abiding in nirvāṇa with remainder, in order to respond to these [capacities] with the teaching of the four siddhāntas, [the Buddha] manifests the forms and sounds of this teaching, responding to capacities to save beings. Therefore, the Lotus Sūtra explains that the elder immediately removed his necklaces, put on ragged and soiled clothing, took up a dung-bucket, appeared fearful, and spoke to the laborers. This is precisely the meaning of the flourishing of the Tripiṭaka teaching. As for waning: these minor desires are about to cease, minor virtues have already been accomplished, phenomenal evils have already been eliminated, and genuine understanding has already been brought forth. When these four conditions have all subsided, then both the teaching expounded by the Tripiṭaka and the person capable of expounding it wane together. Second, explaining the flourishing and waning of the shared teaching: flourishing occurs when capacities flourish, and waning occurs when capacities wane. That the teaching flourishes when capacities flourish means: inclinations and desires for the four truths of non-arising are about to arise, the virtue of embodying the provisional to enter emptiness can be generated, delusions of view and thought that obscure principle can be severed, and an understanding of identity with the truth can be brought forth. Therefore, one must use the four siddhāntas to expound the shared teaching of the four truths of non-arising. When the three vehicles hear it, their minds of inclination and desire arise, generating virtue and cutting off evil. The three vehicles together bring forth the untainted wisdom that is identical to the truth and see the paramārtha-satya: the two vehicles abide in nirvāṇa with remainder, while the bodhisattvas do not linger in emptiness, but out of compassion enter the provisional to transform beings, vowing to seek the fruit of buddhahood. In order to respond to these capacities and conditions, although there is no shared teaching [practitioner who] severs bonds and invades residual habits, [no] higher-stage bodhisattva in the stage of immaculate fame who succeeds to the position [of buddhahood] in the next life, and [no] fruit of buddhahood abiding in nirvāṇa with remainder through severing habits with the wisdom corresponding to a single thought-moment, yet in order to respond to these roots and conditions of the three vehicles of the shared teaching, [the Buddha] manifests the forms and sounds of this teaching, using the siddhāntas to accord with conditions and suit beings; hence it is called flourishing. As for waning: when the four capacities have ceased and conditions have subsided, the expounded shared teaching and the person capable of expounding it both wane together. Third, explaining the flourishing and waning of the distinctive teaching: flourishing means that capacities flourish and the teaching flourishes; inclinations and desires for the immeasurable four truths are about to arise, roots of virtue that enter the provisional from emptiness can be generated, the immeasurable, Ganges-sand afflictions and the distinct delusions of view and thought can be remedied, and genuine understanding of the middle-way paramārtha-satya can be brought forth. Therefore, one must use the four siddhāntas to expound the immeasurable four truths, raising the distinctive teaching. When bodhisattvas hear it, their minds of inclination and desire arise; they generate virtues beyond the realms, cut off evils beyond the realms, bring forth the middle-way semblance of the untainted and the genuine untainted [wisdom], and seek the eternally abiding fruit of buddhahood and the great parinirvāṇa. In order to respond to these capacities and conditions, although there is actually no bodhisattva of the distinctive teaching who severs ten grades of ignorance, [no] Dharma-body bodhisattva succeeding to the position [of buddhahood] in the next life, and [no] ultimate fruit of buddhahood that severs eleven grades of ignorance, yet [the Buddha] manifests the forms and sounds of this teaching, using the four siddhāntas to respond to the capacities and conditions of beings and expound the immeasurable four noble truths; hence it is called the flourishing of the distinctive teaching. As for waning: the forty-two-grade bodhisattva succeeding to the position [of buddhahood] in the next life and the fruit of buddhahood of this teaching both wane together. Second, explaining that the perfect teaching flourishes and never wanes: when the perfect teaching expounded in the Avataṃsaka, Vaipulya, Lotus, and Nirvāṇa [sūtras] responds to perfect capacities, inclinations, and desires to generate virtue, cutting off delusions and seeing the middle paramārtha-satya, then from the initial aspiration up to the immaculate stage, responding to the conditions of the four faculties, this teaching is constantly expounded up to the buddha of equal enlightenment; hence it is called flourishing. Therefore, the thirty-two bodhisattvas, Mañjuśrī, and others all expounding the entry into the Dharma door of non-duality is precisely the meaning of the flourishing of the teaching. If one realizes wondrous enlightenment, awakening by oneself without a teacher, there is no Dharma that can be praised, no virtue that can be generated, no evil that can be cut off, and no further profound principle that can be seen; the characteristics of words and speech are extinguished. Originally there is no flourishing, and therefore no waning. If one is to speak of waning even when there is no waning: when the capacities of the four siddhāntas are exhausted, then the teaching ceases, which is why it is called waning. Thus the Dàpǐn jīng says: 'Beyond the letter ḍha, there are no words to be expounded.' The Nirvāṇa Sūtra says: 'Non-arising and non-arising cannot be spoken.' Therefore Vimalakīrti remained silent and held his tongue, having no need to use words again for the principle beyond words; Mañjuśrī praised him, showing that words were transcended. Thus, in the causal stage there are both person and teaching; when reaching the fruit, the teaching wanes while the person remains, with the nirvāṇa of the three virtues serene and pure. How could this be like the previous three teachings, where the bodhisattvas succeeding to the position [of buddhahood] in the next life and the bodhi fruits of buddhahood all have teachings without actual persons, and where the persons wane along with the waning of the teachings? The meaning of expedient and ultimate is plainly revealed here.