四教義 6.11

6.11

略說三藏教毘曇有門，明七賢、七聖位大意竟。但賢聖義多有所關，毘曇有門雖有多義，無復是過。若欲分別究其支流，必須讀《毘婆沙》也。問曰：前說乾慧位，實與舊解殊途。次明性地見、思、無學，此與常途解釋未覺有異。答曰：若乾慧有異，即性地見、思、無學皆悉異也。譬如生人、死人，若一身分是生，一切身分皆悉是生；若一身分是死，一切身分俱死。死生之殊，豈非一切俱異！今明乾慧若如生人，則性地、見思、無學皆如生人；他明乾慧若如死人，則性地、見思、無學皆如死人也。復次，今明乾慧若如死人，則性地、見思、無學皆如死人也；他明乾慧若如生人，性地、見思、無學皆如生人。當用智斷合譬始終，名相如身分，何曾不同？始終智斷如生死之異，何得不異？其得此意者，如人有目，日月光明照見種種色。其迷此意者，如為盲人設炬，何益無目者乎？

The general explanation of the great import of the stages of the seven worthies and seven sages according to the door of existence in the Abhidharma of the Tripiṭaka teaching is concluded. However, the teachings on worthies and sages involve many matters; although the door of existence in the Abhidharma has many explanations, none exceed this. If one wishes to distinguish and investigate its branches in full, one must read the Vibhāṣā. Question: The earlier explanation of the stage of dry wisdom indeed takes a different path from old interpretations. The subsequent explanation of the stage of nature, seeing, cultivation, and non-learning does not seem to differ from ordinary interpretations. Answer: If dry wisdom is different, then the stage of nature, seeing, cultivation, and non-learning are all different. For example, like a living person and a dead person: if one part of the body is alive, all parts of the body are alive; if one part of the body is dead, all parts of the body are dead. With the difference between life and death, how could not all be different? Now we explain that if dry wisdom is like a living person, then the stage of nature, seeing, cultivation, and non-learning are all like a living person; when others explain dry wisdom as like a dead person, then the stage of nature, seeing, cultivation, and non-learning are all like a dead person. Furthermore, now we explain that if dry wisdom is like a dead person, then the stage of nature, seeing, cultivation, and non-learning are all like a dead person; when others explain dry wisdom as like a living person, then the stage of nature, seeing, cultivation, and non-learning are all like a living person. One should use wisdom and severing to match the analogy from beginning to end; terms and marks are like body parts—how could they not be the same? But wisdom and severing from beginning to end are like the difference between life and death; how could they not differ? One who understands this intent is like a person with eyes, where the light of the sun and moon illuminates and reveals various colors. One who is confused about this intent is like lighting a torch for a blind person; what benefit is it to one who lacks eyes?