四教義 3.9

3.9

第四明約十法成四門義者，外人亦說：「四門但不為十法所成，故諸顛倒，流轉生死，不得解脫。」今佛法四門皆為十法所成，必得涅槃，故不同外人也。就此即為四：一、十法成三藏教四門，二、十法成通教四門，三、十法成別教四門，四、十法成圓教四門。一明十法成三藏教四門者，四門即為四：一明用十法成毘曇有門見有得道者，十法名目具如前出。但知正因緣法成、見有得道者，知無明因緣生一切法，破一切外人計無因緣、邪因緣生一切法也。二真正發心成、見有得道者，知無明因緣有三界一切生死苦，覺悟心生，欲斷無明結業，正求涅槃。此心真正，過一切天、魔、外道之心也。三止觀進行成、見有得道者，因止觀能發無漏定慧，不同外人不知攢搖，乳酪猶難得，況復生蘇！四破法遍成、見有得道者，用生滅無常破身、邊二見、單四見、複四見，具足四見、六十二見、無量諸見，皆知從無明因緣生，心不愛著。《涅槃經》云：「是諸外道無有一法不從緣生，從緣生法悉皆無常，云何外道有常樂我淨？」如此諸見、四顛倒悉能遍破，不同外道也。五善知通塞成、見有得道者，知無量諸見皆有道、滅故為通，悉有苦、集故為塞，不同外道，如彼蟲道，不知是字非字也。六善修三十七品成、見有得道者，三十七品調適行，對涅槃開三脫門，不同外人。如佛為須跋陀羅，經中作獅子吼：「八正道，外人尚無一分，決定不得四沙門果也。」七對治助開成、見有得道者，五停心觀發諸禪定、背捨、勝處，不同外人根本味禪，定起愛、見、慢之三病也。八善知次位成、見有得道者，知七賢、七聖之位，心不叨濫起增上慢，不同外人戒取、見取，計生死法為涅槃也。九安忍強軟兩賊成、見有得道者，能忍八風、內外三障、四魔，心不退轉，不同外人不能安忍微細遮道法也。十順道法愛不生成、見有得道者，四善根人發得善有漏五陰。《大涅槃經》說：「我弟子有，外道則無。若不生法愛，則不頂墮，進入忍法成世第一法，發苦忍真明，十六剎那證須陀洹果。若入超果即成羅漢。」故知十法成、見有得道——聲聞乘、辟支佛乘乃至大乘。故知毘曇見有得道，此非虛說也。二明十法成空門、三明十法成有空門、四明十法成非空非有門，悉得見第一義，證二種涅槃，類有門有十法所成，意可知也。今佛法中義學、坐禪，若不深得此意，但言見有、見空得道，與外人有何殊也！故《大智論》云：「若無方便入阿毘曇，則墮有中，入空門即墮無中，入昆勒門即墮有無中。」《中論》云：「若非有非無，即是愚癡論」也。二明十法成通教四門、三明十法成別教四門、四明十法成圓教四門，皆得入道，類前可知。若偏取四門執諍戲論不得十法入道意者，為邪見之火所燒也。故《大智論》云：「般若波羅蜜譬如大焰，四邊不可取」，邪見火燒故。是事前於四教中已處處分別也。

Fourth, explaining the establishment of the meaning of the four gates by means of the ten dharmas: externalists also say: 'There are four gates, but because they are not established by the ten dharmas, all inversions [arise], transmigrating through birth and death without obtaining liberation.' Now, the four gates of the Buddhadharma are all established by the ten dharmas, definitely attaining nirvāṇa, and thus are not like those of externalists. Here there are four: first, the ten dharmas establishing the four gates of the Tripiṭaka teaching; second, the ten dharmas establishing the four gates of the shared teaching; third, the ten dharmas establishing the four gates of the distinctive teaching; fourth, the ten dharmas establishing the four gates of the perfect teaching. First, explaining the ten dharmas establishing the four gates of the Tripiṭaka teaching: the four gates constitute four [points]. First, explaining the use of the ten dharmas to establish the Abhidharma gate of existence where seeing existence attains the Way: the titles and items of the ten dharmas are fully set forth as before. (1) In establishing through knowing correct causes and conditions that seeing existence attains the Way, one knows that the causes and conditions of ignorance produce all dharmas, refuting all externalists' suppositions that causelessness or heterodox causes produce all dharmas. (2) In establishing through truly generating the resolve that seeing existence attains the Way, one knows that through the causes and conditions of ignorance there is all the suffering of birth and death in the three realms; awakening arises, and one desires to sever the defilements and karma of ignorance and correctly seek nirvāṇa. This mind is genuine and correct, surpassing the minds of all gods, Māras, and externalists. (3) In establishing through advancing in cessation and contemplation that seeing existence attains the Way, through cessation and contemplation one can produce untainted concentration and wisdom, unlike externalists who do not know how to churn and shake, so that curds are hard to obtain, let alone fresh butter! (4) In establishing through universal refutation of dharmas that seeing existence attains the Way, one uses arising, ceasing, and impermanence to refute the two views of self and extremes, the single four views, the complex four views, the complete four views, the sixty-two views, and boundless views, knowing they all arise from the causes and conditions of ignorance, without love and attachment in mind. The Nirvāṇa Sūtra says: 'Among these externalists, there is not a single dharma that does not arise from conditions; dharmas arising from conditions are all impermanent—how could externalists have permanence, bliss, self, and purity?' One can completely and universally refute all such views and the four inversions, unlike the externalists. (5) In establishing through skillfully knowing the penetrable and the obstructed that seeing existence attains the Way, one knows that boundless views all have the path and cessation, and are thus penetrable, while they all have suffering and origination, and are thus obstructed, unlike externalists who, like worms [eating through wood], do not know whether it is a character or not a character. (6) In establishing through skillfully practicing the thirty-seven factors [of awakening] that seeing existence attains the Way, the thirty-seven factors adjust practices, opening the three gates of deliverance facing nirvāṇa, unlike externalists. As when the Buddha made the lion's roar in the sūtra for Subhadra: 'As for the eightfold noble path, externalists do not have even a fraction of it; they definitively cannot attain the four fruits of the recluse.' (7) In establishing through diagnostic aids to opening that seeing existence attains the Way, the five contemplations for stilling the mind produce the dhyāna concentrations, renunciations, and bases of mastery, unlike externalists' fundamental craving dhyānas, where concentration gives rise to the three afflictions of attachment, views, and arrogance. (8) In establishing through skillfully knowing the successive stages that seeing existence attains the Way, one knows the stages of the seven worthies and seven nobles, without greed or presumption in mind to produce haughtiness, unlike externalists with the clinging to precepts and clinging to views, who reckon the dharmas of birth and death to be nirvāṇa. (9) In establishing through patient endurance of both strong and soft thieves that seeing existence attains the Way, one is able to endure the eight winds, internal and external three hindrances, and the four māras, without falling back in mind, unlike externalists who cannot patiently endure subtle path-blocking dharmas. (10) In establishing through non-arising of dharma-attachment aligned with the path that seeing existence attains the Way, people of the four wholesome roots give rise to wholesome, tainted five aggregates. The Mahāparinirvāṇa Sūtra says: 'My disciples have them, while externalists do not. If dharma-attachment is not generated, one does not fall from the summit, but advances into the dharma of forbearance, perfects the supreme worldly dharma, gives rise to the true brilliance of forbearance of suffering, and in sixteen moments realizes the fruit of srotāpanna. If one leaps over fruits, one immediately becomes an arhat.' Therefore, we know that through the ten dharmas being perfected, seeing existence attains the Way—for the śrāvaka vehicle, the pratyekabuddha vehicle, and even the Mahāyāna. Thus we know that in the Abhidharma, seeing existence attains the Way; this is no empty assertion. Second, explaining the ten dharmas establishing the gate of emptiness, third, the ten dharmas establishing the gate of both existence and emptiness, and fourth, the ten dharmas establishing the gate of neither emptiness nor existence: all attain the vision of the supreme truth and realize the two kinds of nirvāṇa; the sense of their being established by the ten dharmas can be known by analogy with the gate of existence. Now, among doctrinal scholars and meditators in the Buddhadharma, if they do not deeply comprehend this intention, and merely speak of seeing existence or seeing emptiness to attain the Way, how do they differ from externalists! Therefore, the Dà zhìdù lùn says: 'If without skillful means one enters the Abhidharma, one falls into existence; if one enters the gate of emptiness, one falls into non-existence; if one enters the gate of the Piṭaka of Guṇakāra, one falls into both existence and non-existence.' The Mūlamadhyamakakārikā says: 'If it is neither existence nor non-existence, that is the theory of foolishness.' Second, explaining the ten dharmas establishing the four gates of the shared teaching, third, the ten dharmas establishing the four gates of the distinctive teaching, and fourth, the ten dharmas establishing the four gates of the perfect teaching: all attain entry into the Way, and can be known by analogy with the preceding. If one one-sidedly seizes upon the four gates, engaging in disputes and conceptual proliferation without grasping the intention of entering the Way through the ten dharmas, one will be burned by the fire of wrong views. Therefore, the Dà zhìdù lùn says: 'The perfection of wisdom is like a great mass of fire; it cannot be grasped from any of the four sides,' because one would be burned by the fire of wrong views. This matter has already been analyzed in various places under the four teachings above.