[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 1.48 # 觀音玄義記 1.48 觀音玄義記 1.48 - **Language:** Classical Chinese ### [1.48](https://indike.org/pramana/in.bauddha.taisho.1727.1.48) 問：三藏所談，滅非真諦。今文依滅起第四誓，那云真諦無為理邪？答：滅諦之體是二涅槃，雖非真諦，能冥於理，故云因滅會真。道是滅因，苦集違理，佛既契真，故成佛誓觀真而發。二、「復次」下，通教。所拔所與二因二果大同前教，但以此教所被之機迷真輕故，事皆即理，四並如幻不生不滅，所謂苦無逼迫相、集無和合相、道不二相、滅無滅相。觀此四諦而起四誓，諦既如空誓亦如幻。言「若有一法過涅槃」等者，《大論》第五十先引經云「諸天子心念：應何等人聽須菩提所說？須菩提知諸天子心念，語言：如幻人聽法，無聽無聞、無知無證。」乃至云「佛亦如幻化，涅槃法亦如幻化。」論釋云「一切眾生中佛第一，一切法中涅槃第一。聞是二事如幻，驚疑謂須菩提錯說？為聽者誤？是故更問須菩提。須菩提言：以二法皆從妄法生故，法屬因緣無有定實。須菩提作是念：假令有法過勝涅槃，能令如幻，何況涅槃。」三、別教。此教為迷中重者雖談無作，果不通因，故初發心但依無量。所詮森羅萬像之法，皆為迷於如來藏性而起。然此藏性雖不具九，而能隨緣變造諸法，性隨染緣則起世間無量苦集，性隨淨緣則起出世無量道滅。故《妙玄》明別教如來藏者名為妙有，為一切法而作依持，從是妙有出生諸法等。但由苦集定能為障，故須別緣道滅對而翻之。先以生滅四諦伏於通惑，次以無生四諦斷於見愛，中以無量四諦破於塵沙，後以無作四諦斷於無明。此四四諦在于別教皆名無量，故云緣界內外苦集因果無量四諦而起願也。所以然者，蓋知一切迷解之本皆是佛性，性無量故諦稱無量。前教不爾，故不受名。圓教雖有無量之義，三皆即實，故云無作。四、圓教，二：初、示四誓，二：初、明誓相。「法界」者，即十法界也。「圓融」者，總論百界，別語三千。既生佛依正互具互遍，故曰圓融。「非違」等者，以性奪修，千法皆性，何修不泯？破戒比丘不入地獄、清淨行者不入涅槃，豈唯地獄、涅槃即性，抑亦破戒、淨行非修。非違非順，泯苦滅也；非暗非明，泯集道也。「無明暗故則違」等者，上示全修即性，是故俱非；今論全性起修，是故俱立。荊溪云：「性無所移，修常宛爾。」既觀不違而違，故起悲願拔其二苦；既觀非順而順，故起慈願與其二樂。由知法界圓融，故非違順；亦由法界圓融，故有違順。有違順故起誓，非違順故無緣。 > Question: In what is discussed in the Tripiṭaka \[Teaching\], cessation is not the absolute truth. Now, this text establishes the fourth vow based on cessation; how can it say that it is the unconditioned principle of absolute truth? Answer: The substance of the truth of cessation is the two nirvāṇas; although it is not the absolute truth, it can tally with the principle, hence it is said that 'by relying on cessation one realizes the truth.' The path is the cause of cessation; suffering and origination run counter to the principle. Since the Buddha has tallied with the truth, the vow to achieve buddhahood is made through contemplation of the truth. Second, from 'Next' onward \[treats\] the Shared Teaching. What is eliminated and what is granted—the two causes and two fruits—are largely the same as in the preceding teaching; however, because the capacities addressed by this teaching are only slightly deluded regarding the truth, phenomena are all identical to principle, and all four \[truths\] are like illusions, neither arising nor ceasing. That is to say, suffering has no mark of affliction, origination has no mark of combining, the path has no dual mark, and cessation has no mark of ceasing. Contemplating these four truths, one gives rise to the four vows; since the truths are like empty space, the vows are also like illusions. Regarding the statement 'If there were a phenomenon surpassing nirvāṇa,' and so forth: in the fiftieth roll of the Da zhidu lun, it first cites a sūtra stating, 'The devaputras thought: What kind of person should listen to what Subhūti teaches? Subhūti, knowing the thoughts of the devaputras, said to them: Like illusory persons listening to the Dharma, there is neither listening nor hearing, neither knowing nor realizing.' And further it says, 'The Buddha is also like an illusion and a transformation, and the phenomenon of nirvāṇa is also like an illusion and a transformation.' The treatise explains: 'Among all sentient beings, the Buddha is supreme; among all phenomena, nirvāṇa is supreme. Hearing that these two things are like illusions, they were alarmed and doubtful, thinking: Did Subhūti speak erroneously, or did the listeners misunderstand? Therefore they questioned Subhūti again. Subhūti said: Because both phenomena arise from erroneous dharmas, phenomena belong to causes and conditions and have no fixed reality. Subhūti thought: Even if there were a phenomenon superior to and surpassing nirvāṇa, I would declare it to be like an illusion, how much more so nirvāṇa!' Third, the Distinct Teaching. This teaching is for those who are heavily deluded regarding the middle; although it speaks of the uncreated, the fruit does not penetrate the cause, and therefore when first generating the mind, one relies only on the immeasurable. The myriad phenomena it expounds all arise due to delusion regarding the nature of the tathāgatagarbha. However, although this matrix-nature does not inherently possess the nine \[realms\], it can transform and produce all phenomena according to conditions: when the nature follows defiled conditions, it produces the immeasurable suffering and origination of the world; when the nature follows pure conditions, it produces the immeasurable path and cessation transcending the world. Hence the Miaoxuan clarifies that the tathāgatagarbha in the Distinct Teaching is called 'wondrous existence,' serving as the support and basis for all phenomena, and from this wondrous existence all phenomena are produced, and so forth. But because suffering and origination definitively cause obstruction, one must distinctly direct oneself to the path and cessation to counter and overturn them. First, one uses the four truths of arising and ceasing to subdue common defilements; next, one uses the four truths of non-arising to cut off \[the defilements of\] views and craving; in the middle, one uses the immeasurable four truths to destroy \[delusions like\] dust and sand; finally, one uses the uncreated four truths to cut off ignorance. In the Distinct Teaching, these four sets of four truths are all named 'immeasurable'; hence it says that vows are generated with reference to the immeasurable four truths of the causes and fruits of suffering and origination within and outside the triple realm. Why is this so? It is because one knows that the basis of all delusion and understanding is Buddha-nature; because the nature is immeasurable, the truths are called immeasurable. The preceding teachings are not like this, so they do not receive this name. Although the Perfect Teaching possesses the meaning of the immeasurable, all three are identical to reality, and therefore it is called 'uncreated.' Fourth, the Perfect Teaching, in two parts: first, indicating the four vows, which itself has two parts: first, explaining the characteristics of the vows. 'Dharmadhātu' refers to the ten dharmadhātus. 'Perfect interpenetration' generally refers to the hundred realms, and specifically refers to the three thousand \[realms\]. Since sentient beings and buddhas, primary and environmental \[recompenses\], are mutually possessed and mutually pervasive, it is called 'perfect interpenetration.' Regarding 'neither discordant,' and so forth: taking cultivated \[virtue\] into inherent \[nature\], the thousand phenomena are all the nature; what cultivation is not obliterated? A precept-breaking bhikṣu does not enter hell, and a pure practitioner does not enter nirvāṇa—how could it be only that hell and nirvāṇa are identical to the nature? Precept-breaking and pure practice are also not cultivation. Being neither discordant nor accordant obliterates suffering and cessation; being neither dark nor bright obliterates origination and the path. Regarding 'Because of the darkness of ignorance, there is discordance,' and so forth: above, it showed that cultivation in its entirety is identical to the nature, hence both are negated; here, it discusses that the nature in its entirety gives rise to cultivation, hence both are established. Jingxi said: 'The nature does not shift, yet cultivation is ever distinct.' Since one contemplates that what is not discordant is discordant, one gives rise to the vow of compassion to eliminate the two sufferings; since one contemplates that what is not accordant is accordant, one gives rise to the vow of loving-kindness to grant the two joys. Because one knows the perfect interpenetration of the dharmadhātu, there is neither discordance nor accordance; also, because of the perfect interpenetration of the dharmadhātu, there are discordance and accordance. Because there are discordance and accordance, vows are generated; because there is neither discordance nor accordance, it is unconditioned. > — English (machine translation) (machine translation) - [Previous: 1.47](https://indike.org/pramana/in.bauddha.taisho.1727.1.47) - [Next: 1.49](https://indike.org/pramana/in.bauddha.taisho.1727.1.49) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1727.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.1.48) — English, machine translation ## Linked texts (1) - [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716.8.159) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.1.48](https://indike.org/pramana/in.bauddha.taisho.1727.1.48) · Pramāṇa