勝鬘寶窟 1.37.3

1.37.3

諸法實相中，無我非無我。 」亦應云：諸佛或說色，或說於非色。 諸法實相中，非色非無色。 又非色非不色，不知何以目之，歎美為色； 亦非心非不心，不知何以目之，歎美為心。 故色與無色，義不相違。 又若言有色異心、有心異色，則成二見。 經云「諸有二者，無道無果。 」又若言有色有心，則名有所得。 有所得者，無四無礙。 有色無色，此雖一句之經，乃是佛法大事，悉須用龍樹意通之，則無所滯著也。 「降伏心過惡」者，第二歎解脫。 前既明法身，則無非法，故次明解脫。 又前既對生死之報以明法身，今對生死之業，故次明解脫。 降伏心過惡者，斷意地煩惱，除其因患，謂心解脫也。 「及以身四種」，歎離果患。 身有生老病死四種之縛，佛悉斷盡，故言身四種。 色難已窮、心滯復盡，便到佛果難伏之地。 如來生不能生、老不能老、病不能病、死不能死，故云難伏地。 佛能伏於眾累，不為眾累所伏。 以能伏眾累，不為眾累所伏，便是自在法王，是故致敬。 有人言：身四種者，分段之身四大所成，以為四種。 如六種成人，是業果義。 言難伏地者，謂金剛心，金剛能滅眾惑，不為眾惑所侵，故言已到。 馥師以無明住地為難伏地，無始無明最為大力，唯佛能除。 二乘不斷，到之言度，謂已過此累也。 此實是斷，而言伏者，如降伏四魔。 難伏已伏，則高昇累表，於法自在，故稱法王。 有人言：降伏心過惡，則是遠離意三邪也。 及與身者，身三殺盜婬也。 及四種者，離口四過。 但舉身則兼口、言四則兼意三，蓋是偈要略之巧也。 「知一切爾炎」者，第三歎般若。 障累得除，功由般若，故次歎之。 又歎法身無感不應，讚解脫則無累不除，美般若則無境不照。 問：上云「智慧亦復然」已歎智竟，今何故復歎？ 答：上略歎，今廣歎。 又上歎為成法身，今別歎般若也。 釋此不同。 有人言：知者，敘其能照之智也。 爾炎者，一切境界，是其所照境也。 攬智慧以成身，縱任達觀，故言「智慧身自在」也。 一切萬境秉在佛心，無不練知，故言「攝持一切法」。 妙德過人，堪可致敬，言「是故今敬禮」。 此不分智釋也。 初句境智一雙、次句體用一雙、下句能持所持一雙。 有人言：初句歎智能照盡有無，故云「知一切爾炎」。 一切即是有無二諦境。 次句歎智用隨心，故云自在。 第三一句，攝理在心，記持不忘，如鏡在高臺，萬像皆現，故云持一切法也。 初句明智體、次句明智用，此二句明遍知。 今辨常知也。 古注云：照得其會、理宣於解，為攝持。 有人言：初有兩句，歎於空慧； 「攝持一切法」，歎於有慧。 即權實二智，亦是一切智、一切種智也。 有人言：「知一切爾炎」，此歎一切智也。 爾炎謂智母，以能生智故。 又亦名為智境，則五明等法能生智解，故智母； 為智所照，名智境也。 「智慧身自在」者，歎無礙智也。 於諸法中，不假方便任運能知，故云自在也。 「攝持一切法」，歎清淨智也。 如實法性，謂一切法也。 明證在心，故曰攝持。 此三智出《地持》文。 《法華．囑累品》亦明三智，謂如來智、佛智、自然智，即是《地持》三也。 一切智，謂知世諦諸法。 以無礙智，於世諦法知之自在也。 三清淨智，證第一義。 又即是《法華經》三智，謂佛智、自然智、如來智。 「敬禮過稱量」下，有人言：上來別歎，今是結歎，亦云總歎。 正歎者，歎應身、法身、般若、解脫四德也。 今明結歎前四也，即成四別。 「敬禮過稱量」者，結歎前應身過於稱量境界也。 「敬禮無譬類」者，結歎前真身非譬類所及也。 「敬禮無邊法」者，結前歎解脫自在，離於繫縛，無邊表也。 「敬禮難思議」者，結前歎般若，內智深遠，下地不測也。 今明不然，前已四歎，今更結者便是煩重，又攝德不盡。

In the true nature of all phenomena, there is neither self nor non-self.' One should also say: The Buddhas sometimes speak of form, and sometimes speak of non-form. In the true nature of all phenomena, there is neither form nor non-form. Moreover, it is neither form nor not-form; not knowing what to name it, one praises it as form. It is also neither mind nor not-mind; not knowing what to name it, one praises it as mind. Therefore, form and the formless do not contradict each other in meaning. Furthermore, if one says that there is form distinct from mind, or mind distinct from form, this becomes two views. The sūtra says: 'Those who hold to duality have neither the path nor the fruit.' Again, if one says that there is form and there is mind, it is called having apprehension. Those who have apprehension lack the four unobstructed knowledges. Although this is only a single phrase of the sūtra—'having form and being formless'—it is indeed a great matter of the Buddha-Dharma; it must entirely be resolved using Nāgārjuna's intent, and then there will be no stagnation or attachment.

'Having subdued the faults and evils of the mind' is the second praise, praising liberation. Having previously explained the dharmakāya, wherein there is no un-Dharma, liberation is explained next. Moreover, having previously explained the dharmakāya in opposition to the retributive results of birth and death, liberation is now explained in opposition to the karma of birth and death. 'Having subdued the faults and evils of the mind' refers to severing the afflictions of the mental ground and eliminating their causal afflictions; this is called mental liberation.

'As well as the four kinds of the body' praises freedom from the afflictions of fruition. The body has four kinds of bondage: birth, old age, sickness, and death. The Buddha has completely severed them all; therefore it says 'the four kinds of the body.' When bodily tribulations are exhausted and mental entanglements are also ended, one reaches the ground of difficult subdual of the Buddha-fruit. Because for the Tathāgata, birth cannot bring about birth, old age cannot age [him], sickness cannot sicken [him], and death cannot kill [him], it is called the 'ground of difficult subdual.' The Buddha can subdue all burdens and is not subdued by all burdens. Because he can subdue all burdens and is not subdued by all burdens, he is the sovereign Dharmarāja; for this reason, homage is paid.

Some say: 'The four kinds of the body' refers to the body of mortal transmigration composed of the four great elements, taking these as the four kinds. Just as six elements form a person, this is the meaning of karmic fruition. When it speaks of the 'ground of difficult subdual,' it refers to the vajra-mind; the vajra can destroy all delusions and is not infringed upon by all delusions; thus it says 'having reached.' Master Fu took the ground of the entrenchment of ignorance as the ground of difficult subdual: beginningless ignorance is the most powerful, and only the Buddha can eliminate it. The two vehicles do not sever it; 'reaching' means crossing over, meaning that he has already transcended this burden. This is truly severance, but it is spoken of as subdual, just like subduing the four Māras. Having subdued what is difficult to subdue, he rises high above burdens and is sovereign in phenomena; thus he is called the Dharmarāja.

Some say: Subduing the faults and evils of the mind means departing from the three wrong actions of the mind. 'As well as the body' refers to the three bodily actions of killing, stealing, and sexual misconduct. 'And the four kinds' refers to departing from the four faults of speech. Merely raising the body subsumes speech; mentioning the four subsumes the three of the mind. This is indeed the skill of verse condensation.

'Knowing all jñeya' is the third praise, praising prajñā. That hindrances and burdens are eliminated is due to the efficacy of prajñā; therefore it is praised next. Moreover, praising the dharmakāya means that there is no stimulus to which it does not respond; praising liberation means that there is no burden it does not eliminate; and extolling prajñā means that there is no object it does not illuminate.

Question: Above, 'wisdom is likewise thus' had already finished praising wisdom; why praise it again here?

Answer: Above was a brief praise; here is an extensive praise. Furthermore, the praise above was to complete the dharmakāya; here, prajñā is praised separately.

Explanations of this differ. Some say: 'Knowing' relates the wisdom that can illuminate. 'Jñeya' refers to all objective spheres, which are the objects illuminated by it. Gathering wisdom to form the body and freely giving rein to thorough insight, it therefore says 'the wisdom-body is sovereign.' All the myriad spheres are held within the Buddha's mind, and there is none he does not thoroughly know; thus it says 'comprehending and holding all phenomena.' His wondrous virtue surpasses others, making him worthy of paying homage; it says 'therefore I now pay homage.' This is an explanation that does not divide wisdom.

The first line is the pair of object and wisdom; the next line is the pair of substance and function; the lower line is the pair of that which holds and that which is held.

Some say: The first line praises wisdom being able to illuminate completely existence and non-existence, thus saying 'knowing all jñeya.' 'All' means the objective spheres of the two truths of existence and non-existence. The next line praises the function of wisdom according with the mind, thus saying 'sovereign.' The third line means taking the principle into the mind, retaining and not forgetting it, just as a mirror upon a high terrace reflects all myriad images; thus it says 'holding all phenomena.' The first line explains the substance of wisdom; the next line explains the function of wisdom. These two lines explain all-knowingness. Now it clarifies constant knowing. An ancient commentary says: Illuminating and encountering their union, the principle is proclaimed in understanding; this is 'comprehending and holding.'

Some say: The first two lines praise empty wisdom; 'comprehending and holding all phenomena' praises existent wisdom. That is, the two wisdoms of upāya and reality; they are also the all-knowledge and the knowledge of all modes.

Some say: 'Knowing all jñeya' praises the all-knowledge. Jñeya means the mother of wisdom, because it can give birth to wisdom. It is also called the object of wisdom: phenomena such as the five sciences can give birth to wisdom-understanding, so it is the mother of wisdom; being illuminated by wisdom, it is called the object of wisdom. 'The wisdom-body is sovereign' praises unobstructed wisdom. Among all phenomena, knowing spontaneously without relying on upāya, it is thus called 'sovereign.' 'Comprehending and holding all phenomena' praises pure wisdom. The true nature of phenomena is what is meant by 'all phenomena.' Clearly realizing it in the mind, it is called 'comprehending and holding.' These three wisdoms come from the text of the *Bodhisattvabhūmi*. The 'Entrustment' chapter of the *Lotus Sūtra* also explains three wisdoms: Tathāgata-wisdom, Buddha-wisdom, and spontaneous wisdom, which are the three of the *Bodhisattvabhūmi*. All-knowledge refers to knowing all phenomena of conventional truth. With unobstructed wisdom, one knows phenomena of conventional truth with sovereignty. Third, pure wisdom realizes the primary truth. These are also the three wisdoms of the *Lotus Sūtra*: Buddha-wisdom, spontaneous wisdom, and Tathāgata-wisdom.

From 'Homage to that which exceeds measurement' downward, some say: The above was a distinct praise; this is a concluding praise, also called a comprehensive praise. The direct praise praises the four virtues of the response body, dharmakāya, prajñā, and liberation. Now it clarifies the concluding praise of the previous four, which forms four distinct [praises]. 'Homage to that which exceeds measurement' is the concluding praise of the previous response body exceeding the sphere of measurement. 'Homage to that which has no comparison' is the concluding praise of the previous true body being beyond the reach of comparison. 'Homage to the boundless Dharma' concludes the previous praise of liberation being sovereign, free from fetters, and without boundary or limit. 'Homage to the difficult to conceive' concludes the previous praise of prajñā, whose internal wisdom is deep and far-reaching, unfathomable by lower stages. Now it is explained that this is not so: having already made four praises above, to conclude them again here would be redundant and burdensome, and it also would not exhaustively gather the virtues.