四教義 5.7

5.7

四明煗法者，是善五陰，是智慧性，生聖智火，故名煗法行者。因有善方便總想四念處，性、共、緣法念處依六地定。瞿婆娑說「煗法亦依七地」。初發善有漏五陰等知似解，得十六智火之氣分，名之為煗。亦四正勤也。譬如攢火，煖氣若發，即有烟相；用念處觀攢五陰境，發智慧煖烟，起正勤煖，故名煗法也。又如冬氷，春陽氣動，則有消融之相；煗法解發，身邊、六十二見氷執漸覺消融也。故《涅槃經》云：「得煗法觀人，七十三人。我弟子有，外道則無。」以佛法有別想、總想四念處觀，能破一切諸見顛倒，故得煗法。十八種六師雖各稱一切智人，戲論破慧眼，不見於真實相。故《法華經》云：「深著虛妄法，堅受不可捨，我慢自矜高，諂曲心不實。於千萬億劫，不聞佛名字，亦不聞正法，如是人難度。是故舍利弗，我為設方便，說諸盡苦道。」當知外人如此執見，罪障深重，豈得生煗法也？末法多有學問坐禪之人，不能如是修習念處、執著諍競者，亦同外人之過，尚不能生煗法之善，大乘功德終不發也。略說煗法位竟。

Fourth, elucidating the dharma of warmth: this is the wholesome five aggregates, which is of the nature of wisdom; it generates the fire of noble wisdom, hence it is named the dharma of warmth. The practitioner, by virtue of having wholesome expedient means in the four applications of mindfulness considered collectively, bases the mindfulness of dharmic nature, shared mindfulness, and object-oriented mindfulness on the concentrations of the six grounds. Ghoṣaka says, 'The dharma of warmth also relies on the seven grounds.' When one first brings forth the wholesome tainted five aggregates with equal, similar understanding, one attains a fraction of the sixteen fires of wisdom, and it is named warmth. It is also the four correct exertions. For example, when drilling for fire, if the warmth arises, there is the appearance of smoke; using the contemplation of mindfulness to drill the objective realm of the five aggregates, it emits the smoke of warmth of wisdom and produces the warmth of correct exertion, hence it is named the dharma of warmth. Furthermore, like winter ice, when the spring yang energy moves, there is the appearance of melting; when the understanding of the dharma of warmth arises, the frozen grasping of the sixty-two views regarding the body and extremes is gradually felt to melt away. Thus the Nirvāṇa Sūtra states: 'Those who attain the contemplation of the dharma of warmth are seventy-three persons. My disciples possess it; outsiders do not.' Because the Buddha's Dharma has the contemplation of the four applications of mindfulness considered separately and collectively, which can destroy all inversions of views, one attains the dharma of warmth. Although the eighteen kinds of the six teachers each claim to be omniscient persons, their conceptual proliferation destroys the eye of wisdom, and they do not see the true mark. Thus the Lotus Sūtra states: 'Deeply attached to false and deceptive dharmas, firmly grasping them and unable to let go, arrogant and self-conceited, with flatterous, crooked, and untruthful minds. For thousands of myriads of koṭis of kalpas, they do not hear the name of the Buddha, nor do they hear the correct Dharma; such persons are difficult to deliver. For this reason, Śāriputra, I devise expedient means for their sake, preaching the paths to the exhaustion of suffering.' One should know that because outsiders hold such views, their karmic hindrances of sin are profound and heavy; how could they give rise to the dharma of warmth? In the Degenerate Age, there are many scholars and meditators who cannot practice mindfulness in this way and instead cling and dispute; they share the fault of outsiders, unable even to give rise to the wholesome [roots] of the dharma of warmth, and the merits of the Mahāyāna will never emerge for them. A brief explanation of the stage of the dharma of warmth is concluded.