四教義 4.3

4.3

第一約三藏教位明釋淨無垢稱義者，尋佛三藏夫趣緣多種，最尋其正要，不出四門入道。其四門者：一者有門，二者空門，三亦有亦空門，四非有非空門。但四教各明四門，雖俱得入道，隨教立義必須遂便。若是三藏教四門，雖俱得入道，而諸經論多用有門；通教四門，雖俱得入道，而諸經論多用空門；別教四門，雖俱得入道，而諸經論多用亦有亦空門；圓教四門，雖俱得入道，而諸經論多用非有非空門也。今明三藏教四門入道，正用毘曇有門以判位也。若論逗機化物、赴緣而說四門，豈可偏用？明義隨便，事須如此。四門義至下辨體中當略解釋。今就三藏教有門明入道階位，即是毘曇論主之所申也。約此有門明位釋淨無垢稱義，即為三意：一略開三乘，二明三藏教三乘位不同，三釋淨無垢稱義。一略開三乘者，佛於生生不可說、非三之理，用四悉檀，約苦集滅道開三乘教門，赴三種行人之根緣，令同得滅諦涅槃也。故《法華經》云：「為求聲聞者說應四諦法，度生老病死，究竟涅槃；為求辟支佛者說應十二因緣法；為求菩薩者說應六波羅蜜法，令得三菩提成一切種智。」若聲聞小乘教門，苦諦為初，觀四諦入道，發真無漏，斷正使盡，位證羅漢，具足三明及八解脫，既無慈悲而不能度物，現身而入涅槃。故《大智論》云：「如麞在獵圍，驚怖跳出，都不顧群。」今不約此判淨名位也。若緣覺中乘教門，集諦為初，觀十二因緣發真無漏，斷三界結盡，侵除習氣，具足三明及八解脫，雖有小慈悲，不能度物，亦於一世即入涅槃。故《大智論》云：「如鹿在獵圍，驚跳自出，雖顧盻群，怖不停待。」今亦不就此判淨名位。若菩薩大乘，慈悲弘誓不捨眾生，為物心大，教門以道諦為初，修行六度，化一切眾生共出三界至成佛果，利益功圓方入涅槃。故《大智論》云：「如大香象在獵圍，雖遭刀箭，擁待群共出」，此是大士位懷物，故須約此判淨名位也。問曰：此說不思議大乘瞻蔔之教，何須說小乘除糞器乎？答曰：今欲明小乘法遠因，以明除糞之器者不無諸所為，今略出十意：一為用故。如維摩大士為諸國王、長者說無常、不淨、苦、空之法。二為破故。如破十大弟子、五百羅漢，如先有砧方可用鎚。三為攝受故。如室內所明，說身有苦而不樂求涅槃。又云：「亦不可與聲聞、支佛而相違背。」四為會通故。如《大品經．廣乘品》、〈會宗品〉所明。五為開密故。《法華經》云：「決了聲聞法」，「是諸經之王」。《涅槃經》云：「為諸聲聞開發慧眼故。」六為末代世聽學小乘經論觀行之人未善通達，若為外人、邪見人、內邪見人所破，即便退沒。七為破末世僻說小乘、大乘教人，壞亂佛半、滿正教。所以者何？如有人言：「毘曇見有得道，成實見空入道」，道非有無，何得言見有、見空得道也？是則兩論申佛小乘有空教門便成無用，《中論》何故言：「欲聞聲聞入第一義」也？是則翳佛四枯之教。八為破末世坐禪內證豁虛、解慧開發；或同尼揵破戒行惡、食糞裸形，謂是大乘；或復持戒坐禪同彼欝頭藍弗是，且空修梵行也。九為令今一家義學善別內外猛浪之說，明識大聖枯榮教門。十為令一家坐禪學別識一切內外邪非，精通大小乘觀，取捨得真，正入佛道也。

First, explaining the meaning of "Vimalakīrti" (the Pure One of Undefiled Renown) in terms of the stages of the Tripiṭaka teaching: Investigating the Buddha's Tripiṭaka, one finds that although there are many kinds of approaches responding to conditions, when tracing its essential points, they do not go beyond four gates for entering the Way. As for these four gates: the first is the gate of existence, the second is the gate of emptiness, the third is the gate of both existence and emptiness, and the fourth is the gate of neither existence nor emptiness. However, each of the four teachings explains four gates. Although one can enter the Way through all of them, in establishing principles according to a teaching, one must follow what is most convenient. If it is the four gates of the Tripiṭaka teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of existence; with the four gates of the shared teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of emptiness; with the four gates of the distinctive teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of both existence and emptiness; and with the four gates of the perfect teaching, although one can enter the Way through all of them, the sūtras and treatises mostly use the gate of neither existence nor emptiness. Now, in clarifying entering the Way through the four gates of the Tripiṭaka teaching, we specifically use the Abhidharma's gate of existence to determine the stages. If we discuss adapting to faculties to transform beings and preaching the four gates in response to conditions, how could one use only one exclusively? In clarifying principles according to convenience, matters must be like this. The meaning of the four gates will be briefly explained below in determining the essence. Now, explaining the gradations of stages for entering the Way in terms of the gate of existence of the Tripiṭaka teaching is precisely what was set forth by the masters of the Abhidharma treatises. Explaining the stages and the meaning of "Vimalakīrti" in terms of this gate of existence comprises three points: first, briefly opening the three vehicles; second, explaining the differences among the stages of the three vehicles in the Tripiṭaka teaching; and third, explaining the meaning of "Vimalakīrti." First, regarding briefly opening the three vehicles: With respect to the principle of arising upon arising, which is ineffable and not three, the Buddha used the four siddhāntas to open the teaching gates of the three vehicles in terms of suffering, origination, cessation, and the path, responding to the capacities and conditions of the three kinds of practitioners so that they might equally attain the nirvāṇa of the truth of cessation. Thus the Lotus Sūtra says: "For those seeking to be śrāvakas, he preached the Dharma corresponding to the four truths, crossing beyond birth, old age, sickness, and death to ultimate nirvāṇa; for those seeking to be pratyekabuddhas, he preached the Dharma corresponding to the twelve links of dependent origination; for those seeking to be bodhisattvas, he preached the Dharma corresponding to the six pāramitās, causing them to attain sambodhi and accomplish all-aspect knowledge." In the teaching gate of the lesser vehicle of the śrāvakas, the truth of suffering comes first; contemplating the four truths, they enter the Way, give rise to the authentic untainted [wisdom], completely sever the primary defilements, realize the stage of arhat, possess the three clarities and the eight liberations, yet lacking compassion they cannot save beings, and they enter nirvāṇa in their present bodies. Thus the Dà zhìdù lùn says: "Like a roe deer in a hunting trap, frightened and leaping out, not looking back at the herd at all." Now we do not judge Vimalakīrti's stage in terms of this. In the teaching gate of the middling vehicle of the pratyekabuddhas, the truth of origination comes first; contemplating the twelve links of dependent origination, they give rise to the authentic untainted [wisdom], completely sever the fetters of the three realms, erode and eliminate habitual propensities, and possess the three clarities and the eight liberations. Although they have minor compassion, they cannot save beings, and they likewise enter nirvāṇa in a single lifetime. Thus the Dà zhìdù lùn says: "Like a deer in a hunting trap, leaping out on its own in fear; although it glances back at the herd, in its terror it does not stop and wait." Now we likewise do not judge Vimalakīrti's stage in terms of this. In the Great Vehicle of the bodhisattvas, their compassionate, vast vows do not abandon sentient beings, and their minds for beings are grand. Their teaching gate takes the truth of the path as the first; practicing the six perfections, they transform all sentient beings so that they leave the three realms together until reaching the fruit of buddhahood, entering nirvāṇa only when their work of benefiting [beings] is complete. Thus the Dà zhìdù lùn says: "Like a great fragrant elephant in a hunting trap: though struck by swords and arrows, it shields and waits for the herd so that they come out together." This is the stage of a great being who cherishes beings; therefore we must judge Vimalakīrti's stage in terms of this. Question: This expounds the inconceivable Great Vehicle teaching of the campaka flower; why is it necessary to speak of the dung-removal vessel of the lesser vehicle? Answer: Now, wishing to clarify the distant causes of the lesser vehicle teachings, explaining the dung-removal vessel is not without purpose; we now briefly present ten points: First, for the purpose of application: as when the great being Vimalakīrti preached the dharmas of impermanence, impurity, suffering, and emptiness for the various kings and elders. Second, for the purpose of refutation: as when refuting the ten great disciples and the five hundred arhats; one must first have an anvil before one can use a hammer. Third, for the purpose of gathering in: as explained within the room, speaking of the body having suffering yet not joyfully seeking nirvāṇa; and further stating: "Nor may one contradict the śrāvakas and pratyekabuddhas." Fourth, for the purpose of reconciliation: as explained in the "Broad Vehicle Chapter" and the "Reconciling the Purport Chapter" of the Dàpǐn jīng. Fifth, for the purpose of revealing the secret: The Lotus Sūtra says: "[It] definitively resolves the Dharma of the śrāvakas" and "This is the king among all sūtras." The Nirvāṇa Sūtra says: "In order to open the wisdom-eye for the śrāvakas." Sixth, because in the latter age, people who study the sūtras, treatises, and contemplative practices of the lesser vehicle do not yet thoroughly penetrate them, and if they are refuted by outsiders, those of heterodox views, or those with internal heterodox views, they immediately retreat and sink. Seventh, to refute those in the latter age who errantly expound the teachings of the lesser vehicle and the Great Vehicle, disrupting and confusing the Buddha's correct teachings of the half-word and the full-word. Why is this? For instance, some say: "In the Abhidharma one attains the Way through seeing existence, while in the Tattvasiddhi one enters the Way through seeing emptiness." The Way is neither existence nor non-existence; how can one say that through seeing existence or seeing emptiness one attains the Way? If so, the two treatises' expositions of the Buddha's lesser vehicle teaching gates of existence and emptiness would become useless. Why then does the Mūlamadhyamakakārikā say: "Desiring to hear the śrāvakas entering the paramārtha"? This would obscure the Buddha's teaching of the four witherings. Eighth, to refute those in the latter age who, in seated meditation, internally realize a vacant emptiness and their understanding and wisdom unfolds, yet they either resemble the Nirgranthas in breaking the precepts, committing evils, eating dung, and going naked, calling it the Great Vehicle; or they maintain the precepts and practice seated meditation like Udraka Rāmaputra, merely cultivating pure conduct in vain. Ninth, to enable the doctrinal scholars of our single tradition to discern well the reckless theories of internal and external [paths], and to clearly recognize the Great Sage's teaching gates of withering and blooming. Tenth, to enable the meditation practitioners of our single tradition to discern and recognize all internal and external heterodox errors, to master the contemplations of both the lesser vehicle and Great Vehicle, to grasp and discard so as to attain what is true, and correctly enter the Buddha Way.