觀音玄義記 2.18

2.18

十、智斷，三：初、略標。二、「通途」下，廣釋，二：初、不二而二明智斷，二：初、約通途明二德。言「通途」者，此解兼別，以有為無為對智斷故。若唯圓說，苦集尚無作，智德豈有為？然名雖借別，其意唯在圓。以修妙三觀，得成圓斷功。因時立此能，至果須休息，故將無作行，暫立有為名。斷德稱無為，別從道後立。此猶教道設，是故曰通途。此文自二：初、智德，二。初、列異名。「圓淨」等者，智極故圓，惑盡故淨，不生不滅名為涅槃。二、「言有」下，釋有為。智雖無作，有斷證功，故借別教立有為稱。「因雖無常」等者，《涅槃經》中，因外道輩執因是常成無常果，佛用別教以無常因感常住果而對破之，故因無常猶在別教。「將因」等者，由惑未斷故起智照，一分惑滅一分智忘，故智無常。既有照用，故名有為。果既惑盡，稱理常住，更無為作。將因名果，故令智滿受有為名。二，「斷即」下，斷德，二：初列異名。「解脫」者，不繫名解、自在為脫，在染不染名之解脫。「方便」等者，機生則生，是生不生；機滅則滅，是滅不滅。權示生滅，不被染礙，故此涅槃名方便淨。二、「言無」下，釋斷義，二：初、簡小。不知三種世間常住，謂煩惱滅便無身心，安能自在？名無體斷，但於虛妄見思解脫，未得三千三諦自在。二、「大乘」下，明大，二：初、正示。妙覺三脫，名有體斷。所言斷者，任運斷也。已有智德了三惑空，故處九道惡自相離。眾生之心如塗膠手，捉物皆粘。諸佛之心如淨洗手，捉物不粘，已有智水洗其膠故，致令淨用自然不著。此智斷德，說有次第、用無前後。以三千法究竟即空，名今智德；三千之法究竟即假，為今斷德；三千之法究竟即中，是法身德。道前道後悉是一心，通教尚是雙流，圓果豈當分隔？二、「故淨」下，引證。證有體斷，見受業報全體，即是性惡法門。如富豪人七寶家業，凡夫生盲，轉動罣礙為寶所傷；二乘熱病，見是鬼虎避走遠去；圓人之眼不盲不病，明見是寶自在用與，非獨不被損傷恐怖，而能以此自給惠他。於此證理名為自給，以此利物即是惠他，今之斷德正在惠他。此等皆由體達修惡即是性惡，今明究竟體達位也。二、「寂而」下，約寂照簡非德。常住寂照妙色妙心，方名智斷莊嚴之相。小乘灰斷身智俱忘，將何永度眾生？將何常照寂理？二、「如此」下，二而不二明三德，二：初、約即三明理極，二：初、明二三不殊。而寂而照即是智斷，非寂非照即是法身，二德既窮法身乃極，亦名究竟三種佛性。二、「法身」下，明因果無別，二：初、別示三法因果，二：初、法身隱顯。法身一德體非因果，而有隱顯者，斯由緣了逆順故也。緣了逆性而成惑業，故使正因非隱而隱，名如來藏；緣了順性而成智斷，故使正因非顯而顯，名為法身。雖有隱顯，體無增減。故《大經》云「非因非果」。二、「又云」下，二、德修性。是因非果復名佛性。佛是果稱，豈非果法而為因種？是果非因復名佛性。性是因稱，豈非因法而為果德？不以修性緣了銷之，此文安解？二、「佛性」下，總示三法因果，二：初、約義示。前雖因果互是互非，而皆稱佛性，驗知緣了通因通果。又言佛性非因非果，良以正因不即我陰，故曰非因；緣了不離我陰，故曰是因。不即故一點在上，不離故二點在下，是故性三不縱不橫，又正因不即智斷，故曰非果；緣了不離智斷，故曰是果。不即故一點在上，不離故二點在下，是故果三不縱不橫。故知妙三貫通因果，方得名修性不二。二、「故普」下，引文證。不達妙三始終該亘，《普賢觀》文如何可解？二、「智德」下，復就二符經文。若匪智德常照，何能即稱即脫？若非斷德遍調，安得身說普應？三、「前問」下，結歸，二：初、指經文。二、「故知」下，結題目。

Tenth, Wisdom and Severance, in three [parts]: first, a brief statement. Second, from "general approach" below, an extensive explanation, in two: first, explaining wisdom and severance as two while non-dual, in two: first, explaining the two virtues in terms of the general approach. As for the words "general approach," this explanation incorporates the Separate [Teaching], because it pairs the conditioned and unconditioned with wisdom and severance. If one speaks solely from the Perfect [Teaching], suffering and accumulation are already non-arising; how could the virtue of wisdom be conditioned? Yet although the name is borrowed from the Separate [Teaching], its intent lies solely in the Perfect [Teaching]. Because by cultivating the wondrous threefold contemplation, one completes the merit of perfect severance. In the stage of the cause one establishes this capability, but upon reaching the fruit it must cease; hence, one temporarily applies the name 'conditioned' to non-arising practice. The virtue of severance is termed unconditioned, established specifically after the path. This is still posited as an instructional path; therefore it is called a general approach. This text itself has two [parts]: first, the virtue of wisdom, in two: first, listing the different names. Regarding "perfect and pure" and so forth: because wisdom is ultimate, it is perfect; because afflictions are exhausted, it is pure; neither arising nor ceasing is called nirvāṇa. Second, from "the word 'conditioned'" below, explaining 'conditioned'. Although wisdom is non-arising, it has the function of severing and witnessing; therefore, borrowing from the Separate Teaching, the designation 'conditioned' is established. Regarding "though the cause is impermanent" and so forth: in the Nirvāṇa Sūtra, because the non-Buddhists grasped that the cause is permanent and produces an impermanent fruit, the Buddha used the Separate Teaching to refute them by positing that an impermanent cause responds to an eternally abiding fruit; thus the impermanence of the cause still belongs to the Separate Teaching. Regarding "taking the cause" and so forth: because afflictions are not yet severed, the illumination of wisdom is aroused; as one portion of affliction is eliminated, one portion of wisdom is forgotten; hence wisdom is impermanent. Since it has the function of illumination, it is called conditioned. In the fruit, because afflictions are exhausted, it accords with the principle and is eternally abiding, without any further activity. Applying the name of the cause to the fruit, he causes the fulfillment of wisdom to receive the name 'conditioned'. Second, from "severance is" below, the virtue of severance, in two: first, listing the different names. "Liberation": not being bound is called liberation, and being unfettered is being free; remaining untainted while amid defilement is termed liberation. Regarding "expedient" and so forth: when capacities arise, it arises—this arising is non-arising; when capacities cease, it ceases—this ceasing is non-ceasing. Provisionally manifesting arising and ceasing without being obstructed by defilement; hence this nirvāṇa is called purity of expedient means. Second, from "the word 'non-'" below, explaining the meaning of severance, in two: first, differentiating [from the Small Vehicle]. Not knowing that the three kinds of worlds are eternally abiding, they claim that when afflictions are extinguished, body and mind no longer exist; how could they attain sovereign freedom? This is called 'severance without substance'; they merely attain liberation from the false views and thoughts, but have not attained sovereign freedom in the three thousand realms and three truths. Second, from "the Great Vehicle" below, clarifying the Great [Vehicle], in two: first, directly showing. The three liberations of marvelous enlightenment are called 'severance with substance'. What is termed severance is severance through natural functioning. Having already the virtue of wisdom to realize that the three delusions are empty, one dwells in the nine realms and evil naturally falls away. The minds of sentient beings are like hands coated with glue: whatever they touch sticks. The minds of the Buddhas are like cleanly washed hands: whatever they touch does not stick. Because they already have the water of wisdom to wash away that glue, their pure functioning naturally remains unattached. These virtues of wisdom and severance are said to have an order, but their functioning has no before and after. Because the three thousand dharmas are ultimately identical to emptiness, this is called the present virtue of wisdom; because the three thousand dharmas are ultimately identical to the provisional, this is the present virtue of severance; because the three thousand dharmas are ultimately identical to the middle, this is the virtue of the dharmakāya. Before the path and after the path, all are a single mind. Even the Shared Teaching is a dual flow; how could the fruit of the Perfect [Teaching] be divided? Second, from "therefore the Vimalakīrti" below, citing proof. Proving 'severance with substance': seeing that the entire substance of receiving karmic retribution is itself the Dharma-gate of inherent evil. It is like the seven-jewel estate of a wealthy man: the common person, born blind, is hindered in moving about and harmed by the jewels; the two vehicles, like people with a burning fever, see them as ghosts and tigers and flee far away; the eyes of a person of the Perfect [Teaching] are neither blind nor diseased, clearly seeing that they are jewels, freely using and bestowing them—not only unharmed and unfrightened, but able to provide for oneself and benefit others with them. Witnessing the principle in this is called providing for oneself; benefiting beings with this is precisely benefiting others. The present virtue of severance lies precisely in benefiting others. All these derive from realizing that cultivated evil is identical to inherent evil; here it clarifies the stage of ultimate realization. Second, from "quiescent yet" below, differentiating non-virtue in terms of quiescence and illumination. Only the eternally abiding wondrous form and wondrous mind of quiescence and illumination are called the marks of adornment of wisdom and severance. In the Small Vehicle's ash-like extinction, both body and wisdom are forgotten; how could they ever liberate sentient beings? How could they constantly illuminate the quiescent principle? Second, from "in this way" below, explaining the three virtues as two while non-dual, in two: first, clarifying the ultimate principle in terms of being identical to the three, in two: first, clarifying that the two and the three are not different. Both quiescent and illuminating is precisely wisdom and severance; neither quiescent nor illuminating is precisely the dharmakāya. When the two virtues are exhausted, the dharmakāya is perfected; they are also called the ultimate three kinds of Buddha-nature. Second, from "dharmakāya" below, clarifying that cause and fruit are not distinct, in two: first, separately showing the causes and fruits of the three dharmas, in two: first, the concealed and revealed aspects of the dharmakāya. The single virtue of the dharmakāya in its substance is neither cause nor fruit, yet it has concealed and revealed aspects, which is entirely due to the contrary or accordant states of the conditional and revealing [causes]. When the conditional and revealing go contrary to the nature and form delusion and karma, they cause the direct cause, though not concealed, to be concealed, which is named the tathāgatagarbha; when the conditional and revealing accord with the nature and form wisdom and severance, they cause the direct cause, though not revealed, to be revealed, which is named the dharmakāya. Although there are concealment and revelation, in substance there is neither increase nor decrease. Hence the Great Sūtra says, "It is neither cause nor fruit." Second, from "it also says" below, the cultivation and nature of the two virtues. Being a cause and not a fruit is also called Buddha-nature. 'Buddha' is the designation of the fruit; is it not that the dharmas of the fruit serve as the seed of the cause? Being a fruit and not a cause is also called Buddha-nature. 'Nature' is the designation of the cause; is it not that the dharmas of the cause serve as the virtue of the fruit? Without resolving this with the cultivated and inherent aspects of the conditional and revealing causes, how could this text be understood? Second, from "Buddha-nature" below, generally showing the cause and fruit of the three dharmas, in two: first, showing in terms of meaning. Although previously cause and fruit were mutually affirmed and denied, yet all were called Buddha-nature; this proves that the conditional and revealing run through both cause and fruit. Moreover, it is said that Buddha-nature is neither cause nor fruit; this is truly because the direct cause is not identical to our skandhas, hence it is said to be 'not a cause'; the conditional and revealing are not separate from our skandhas, hence they are said to be 'a cause'. Because it is not identical, one dot is above; because they are not separate, two dots are below. Therefore, the inherent three are neither vertical nor horizontal. Furthermore, the direct cause is not identical to wisdom and severance, hence it is said to be 'not a fruit'; the conditional and revealing are not separate from wisdom cuts, hence they are said to be 'a fruit'. Because it is not identical, one dot is above; because they are not separate, two dots are below. Therefore, the three of the fruit are neither vertical nor horizontal. Thus we know that the wondrous three run throughout cause and fruit; only then can it be called the non-duality of cultivation and nature. Second, from "therefore the Universal Worthy" below, citing textual proof. If one does not comprehend that the wondrous three encompass beginning and end, how could the text of the Samantabhadra Contemplation be understood? Second, from "virtue of wisdom" below, again matching the two to the sūtra text. Were it not for the constant illumination of the virtue of wisdom, how could one immediately be liberated upon calling [the name]? Were it not for the universal pacification of the virtue of severance, how could the physical manifestation and preaching universally respond? Third, from "the previous question" below, concluding, in two: first, pointing to the sūtra text. Second, from "therefore we know" below, concluding with the title.