二河義
Two Rivers Parable
二河者。凡有五種相對。一者緣河對佛性。二者生死河對涅槃。三者眾生河對佛性河。四者善法河對惡法河。五者煩惱河智慧河。問此五種二河並出何處。答經教不同。釋迦教其中。具有河之與海。多借河名。舍那教中。具有河之與海。多借海喻。此因取其深廣無邊流注不沈浮等義。若是師子吼品。明生死河中。有七種人。欲度生竭死。即生死河也。迦葉品中。有七類人求涅槃。即涅槃河。又云。眾生壽命入如來壽海中。即眾生河。佛陀海佛也。又云。雖有龜魚。並不離於河。大智論云。舍利弗不能度布施。即河善法。又云。如來海。眾生海。佛智慧海。即善法惡法等河也。問師子吼明七種眾生。迦葉品明河中七人。云何判一是生死二是涅槃耶。答師子吼明七種人。同欲度生死。有度有不度者。欲斷煩惱。有斷有不斷者。故是生死河。迦葉品明七人。同欲求涅槃。有得有不得。同欲見佛。有見有不見者。故是涅槃河也。問此中河義為同異。答總而論。唯有二河。一生死河。二涅槃河。今一往離之。故或十也。若是十二因緣河與佛性河。此是二用相對。若是生死河涅槃河。此是得失兩果相對。眾生河佛河。此得失兩人相對。若是善法河惡法河。此明乖扶兩法相對。煩惱河智慧河。此就迷悟解惑相對。問二河云何有始終二義。答十二因緣河。具有始終義。無始終義。無始終者。無明為因。老死為果。老死復為因。無明復為果。此則往還無盡。牽果不窮。即無始終義。始終者。中論引四百觀論云。真法及說者。聽者難得故。如是即生死。非有邊無邊。得真法說者聽者。以無明為因。因更作果。以老死為果。果更作因。此即十二因緣。始終即無始終也。佛性河亦有始終無始終義。無始而始。始自發心。不終而終。終於佛果。此即無始終始終義也。問云何交終論始終等四句。答自有生死之始為涅槃之終。涅槃之終為生死之始。涅槃之始為生死之終。生死之終為涅槃之始。所言生死之始涅槃之終者。若起一念有無顛倒。生死之始。便失正道。無復涅槃。故是涅槃之終為生死之始者。即是上句無別意也。但明涅槃若其終盡。便是生死之始也。涅槃之始為生死之終者。若一念與般若相應。即涅槃之始。生死即便盡淨。故有生死之終。
The "two rivers" refer to five kinds of contrasts. First, the river of conditions contrasts with the river of Buddha-nature. Second, the river of birth and death contrasts with the river of nirvana. Third, the river of sentient beings contrasts with the river of Buddha-nature. Fourth, the river of wholesome dharmas contrasts with the river of unwholesome dharmas. Fifth, the river of afflictions contrasts with the river of wisdom.
Question: Where do these five kinds of two rivers come from?
Answer: The teachings in the scriptures differ. In the teachings of Shakyamuni, both rivers and seas are mentioned, but the term "river" is used more often. In the teachings of Vairocana, both rivers and seas are mentioned, but the metaphor of the "sea" is used more often. This is because it draws on the meanings of depth, vastness, boundlessness, flowing without sinking or floating, and so on.
If it is the "Lion's Roar" chapter, it explains that within the river of birth and death, there are seven kinds of people who wish to cross it and end birth and death—this is the river of birth and death. In the "Kashyapa" chapter, there are seven kinds of people who seek nirvana—this is the river of nirvana. It also says that the life of sentient beings enters the sea of the Tathagata's life—this is the river of sentient beings, with the Buddha as the sea. It also says that although there are turtles and fish, none of them leave the river. The Great Treatise on the Perfection of Wisdom says that Shariputra cannot cross over giving—this is the river of wholesome dharmas. It also says that the sea of the Tathagata, the sea of sentient beings, and the sea of Buddha wisdom—these are the rivers of wholesome and unwholesome dharmas.
Question: The "Lion's Roar" chapter explains seven kinds of sentient beings, and the "Kashyapa" chapter explains seven people in the river. How can one be judged as birth and death and the other as nirvana?
Answer: The "Lion's Roar" chapter explains seven kinds of people who all wish to cross birth and death—some cross it, some do not; they wish to cut off afflictions—some cut them off, some do not. Therefore, it is the river of birth and death. The "Kashyapa" chapter explains seven people who all wish to seek nirvana—some attain it, some do not; they all wish to see the Buddha—some see him, some do not. Therefore, it is the river of nirvana.
Question: Are the meanings of "river" here the same or different?
Answer: Generally speaking, there are only two rivers: one is the river of birth and death, and the other is the river of nirvana. Now, if we analyze them one by one, there can be ten. If it is the river of the twelve links of dependent origination and the river of Buddha-nature, this is a contrast of two functions. If it is the river of birth and death and the river of nirvana, this is a contrast of two fruits—gain and loss. The river of sentient beings and the river of the Buddha—this is a contrast of two persons—gain and loss. If it is the river of wholesome dharmas and the river of unwholesome dharmas, this clarifies the contrast of two dharmas—contrary and supportive. The river of afflictions and the river of wisdom—this is a contrast of delusion and awakening, confusion and liberation.
Question: How do the two rivers have the meanings of beginning and end?
Answer: The river of the twelve links of dependent origination has both the meaning of beginning and end and the meaning of no beginning and no end. "No beginning and no end" means: ignorance is the cause, and old age and death are the result. Old age and death then become the cause, and ignorance again becomes the result. Thus, it circulates endlessly, producing results without cease—this is the meaning of no beginning and no end. As for "beginning and end," the Middle Treatise cites the Four Hundred Verses on Meditation, saying: "Because the true dharma, the speaker, and the listener are all difficult to find, this is birth and death—neither with a limit nor without a limit." When one attains the true dharma, the speaker, and the listener, ignorance is the cause, and the cause then produces a result; old age and death is the result, and the result then becomes a cause. This is the twelve links of dependent origination—beginning and end are then no beginning and no end.
The river of Buddha-nature also has the meaning of beginning and end and no beginning and no end. It begins without a beginning—it begins with the arising of the mind [of enlightenment]. It ends without an end—it ends with the fruit of Buddhahood. This is the meaning of no beginning and no end as beginning and end.
Question: How do we discuss the four statements of mutual implication regarding beginning and end?
Answer: There is the beginning of birth and death as the end of nirvana, the end of nirvana as the beginning of birth and death, the beginning of nirvana as the end of birth and death, and the end of birth and death as the beginning of nirvana.
What is meant by "the beginning of birth and death as the end of nirvana"? If a single thought of inverted views of existence and non-existence arises, that is the beginning of birth and death—one immediately loses the true path, and there is no more nirvana. Therefore, "the end of nirvana as the beginning of birth and death" is the same as the previous statement—there is no separate meaning. It merely clarifies that if nirvana comes to an end, that is the beginning of birth and death. "The beginning of nirvana as the end of birth and death" means: if a single thought aligns with prajñā, that is the beginning of nirvana, and birth and death are immediately and completely exhausted. Therefore, there is the end of birth and death.