勝鬘寶窟 2.42.3

2.42.3

言二無者，一謂無歸依、二謂無恐怖。 二有者，一有歸依、二有恐怖。 有歸依者，其人謂有生死怖，故有歸依； 今以免生死怖，故不須歸依。 今明雖免分段怖，猶有變易，故須歸依也。 問：羅漢何時有歸？ 何時有怖？ 答：不愚法者，現知變易生死未盡，依佛求出也； 現知變易對治未立，所以有怖。 愚法之人，未來無餘涅槃之後，心想生時，方歸方怖。 是義後當釋。 問：何故不言辟支有歸怖耶？ 答：羅漢現在聞大乘經，自覺住有餘地，有歸怖； 辟支出無佛世，不聞大乘，不知自住有餘地，故不知歸依也。 問：若爾，何故下文說言羅漢辟支有怖畏耶？ 答：此論未來辟支故爾。 「何以故」下，第二釋章門，為二：初略釋、次廣釋。 略中釋二即二，前解後怖章門，承言便故； 次追釋有歸章門。 前解怖中，「何以故」者，問也。 如來昔於餘契經中，常說羅漢離於怖畏，今此何故說言有畏？ 「阿羅漢」下，次解釋。 有三：初法、次譬、後結。 「阿羅漢於一切無行怖畏想住」者，羅漢有三界內治道之智，名之為行，斷三界煩惱盡，無有三界內分段生死，於三界內無有怖畏，是故昔日說羅漢無怖畏。 未有三界外治道之智，名為無行，故有變易生死苦。 明阿羅漢自知有三界外變易生死未盡，畏彼生死之苦，緣已無行而生畏心，名怖畏想。 由在怖畏中住，故名為住。 又未進斷，且名為住。 有人言：一切無行，是怖畏境。 五陰非一，名為一切。 無定實遷流，故云無行。 二乘人不知陰等生滅無性，謂有實相逼迫而生怖畏。 心想此事，故云想住。 故《寶性論》云「不斷一切煩惱習氣，故於一切有為行相生極怖心常現在前。 」問：云何五陰無定實遷流名為無行？ 答：如人想謂言炎水流、言野馬走，其實無流、且無馬走，故言無定實遷流也。 林公云：「外國云僧塞迦邏，此云行。 大乘云行無體，故云無行。 而小乘謂實有行，故生恐怖。 」如《大品》云「一切眾生沒在無所有中」，此與後釋意同也。 前師約三界外事生怖，後師即約三界內事生怖。 前師解行是治道之行，後師解行是遷流之行。 「如人執劍欲來害己」下，第二譬說。 初師云：變易之因，喻之為人。 能招未來變易之果，名為執劍。 當果臨至，故云欲來。 以必切身，名為害己。 第二師云：如人者，喻五陰也。 執劍者，喻陰體生滅也。 欲來害己，譬生滅相逼切也。 「是故羅漢無究竟樂」者，第三結也。 依初師，是阿羅漢於變易生死有畏想，故無究竟樂。 依後師，雖得有餘涅槃，以怖畏心隨逐，故無究竟樂。 「何以故」下，第二釋歸依章門。 「何以故」者，問也。 羅漢已證無學之果，何故須歸耶？ 「世尊」下，解釋。 於中初法、次喻、後合。 「依不求依」者，是法說也。 如來是不求依人，羅漢依彼不求依人，名依不求依。 「如眾生無依」下，第二譬說。 如世間眾生無所依憑，故多有怖畏。 緣境生怖非一，名為彼彼。 「以怖畏故則求歸依」者，正明須依。 求依大力，防所畏也。 「如是」下，第三合譬。 如是羅漢，合前眾生。 有恐怖，合彼彼怖。 「以恐怖故依如來」者，合以恐怖求歸依也。

Regarding the "two non-existences": first, it means having no refuge; second, it means having no fear. Regarding the "two existences": first, having a refuge; second, having fear. As for having a refuge, that person thinks that because there is the fear of saṃsāra, there is a refuge; but now, having escaped the fear of saṃsāra, they do not need a refuge. Now it is explained that although they have escaped the fear of [saṃsāra of] fragmented lifespans, they still have [that of] transformational [saṃsāra], and therefore they still require a refuge. Question: When do arhats have a refuge? When do they have fear? Answer: Those who are not foolish regarding the Dharma presently know that their transformational saṃsāra is not yet exhausted, and they rely on the Buddha to seek release; presently knowing that the counteragent to transformational [saṃsāra] is not yet established, they therefore have fear. Those who are foolish regarding the Dharma, in the future after their nirvāṇa without remainder, when conceptual thoughts arise, only then take refuge and only then feel fear. This meaning will be explained later. Question: Why is it not said that pratyekabuddhas have refuge and fear? Answer: Arhats presently hear the Mahāyāna sūtras and become self-aware that they abide in the stage with remainder, so they have refuge and fear; pratyekabuddhas appear in times when there is no Buddha, do not hear the Mahāyāna, and do not know that they themselves abide in the stage with remainder, and therefore do not know to take refuge. Question: If so, why does the text below say that arhats and pratyekabuddhas have fear? Answer: This is said with regard to future pratyekabuddhas, hence it is so. From "Why is this?" below, the second [part] explains the headings, which has two parts: first, a brief explanation; next, an extensive explanation. In the brief one, it explains the two, which are twofold: first, it explains the latter heading on fear, following the flow of the phrasing; next, it turns back to explain the heading on having a refuge. In the former explanation of fear, "Why is this?" is a question: the Tathāgata in the past, in other discourses, always taught that arhats are free from fear; why does he now say here that they have fear? From "arhat" below, it next explains. There are three parts: first, the doctrine; next, the simile; finally, the conclusion. "Arhats abide in the notion of fear toward all unconditioned formations": arhats possess the wisdom of the path of counteragents within the three realms, which is called "formations"; having eradicated the afflictions within the three realms completely, they are without the saṃsāra of fragmented lifespans within the three realms, and within the three realms they have no fear—for this reason, it was formerly said that arhats have no fear. But not yet possessing the wisdom of the path of counteragents outside the three realms is called "unconditioned formations," and hence there is the suffering of transformational saṃsāra. This clarifies that arhats know of themselves that their transformational saṃsāra outside the three realms is not yet exhausted; fearing the suffering of that saṃsāra, they give rise to a fearful mind in relation to their own lack of [counteracting] practice—this is called the "notion of fear." Because they abide in fear, it is called "abide." Furthermore, because they have not advanced to eradicate it, it is provisionally called "abide." Someone says: "All unconditioned formations" is the object of fear. The five aggregates are not one, hence they are called "all." Having no fixed, real flux is called "unconditioned formations." Practitioners of the two vehicles do not know that the arising and ceasing of the aggregates and so forth lack intrinsic nature; thinking that there are real characteristics that oppress them, they give rise to fear. Their minds conceptualise this matter, so it is said that they "abide in the notion." Therefore the Ratnagotravibhāga says: "Not having severed all residual impressions of afflictions, they constantly generate an extreme fear in their presence toward all characteristics of conditioned formations." Question: How is the lack of fixed, real flux in the five aggregates called "unconditioned formations"? Answer: Just as a person imagines and claims that a mirage is flowing water, or that wild horses are running, when in fact there is no flow and no horses running; thus it is called having no fixed, real flux. Master Lin says: "In foreign countries it is called saṃskāra; here it is translated as 'formations' (xing). The Mahāyāna says that formations have no substance, hence 'non-formations' (wu xing). Yet the Hīnayāna considers formations to truly exist, and therefore gives rise to terror." As the Pañcaviṃśatisāhasrikā-prajñāpāramitā states: "All sentient beings are submerged in non-existence"—this agrees with the intention of the latter explanation. The former master explains fear with respect to matters outside the three realms; the latter master explains fear with respect to matters within the three realms. The former master explains "formations" as the practice of the path of counteragents; the latter master explains "formations" as the flux [of conditioned phenomena]. From "just as a person holding a sword about to come and harm oneself" below, the second is the explanation by simile. The first master says: The causes of transformational [saṃsāra] are compared to a person. Being able to bring about the future fruits of transformational [saṃsāra] is called "holding a sword." The impending arrival of the future fruit is therefore called "about to come." Since it will inevitably affect oneself closely, it is called "harming oneself." The second master says: "Just as a person" illustrates the five aggregates. "Holding a sword" illustrates the arising and ceasing of the substance of the aggregates. "About to come and harm oneself" illustrates the pressing oppression of the characteristics of arising and ceasing. "Therefore arhats have no ultimate bliss": the third concludes. According to the first master, because arhats have notions of fear regarding transformational saṃsāra, they have no ultimate bliss. According to the latter master, although they attain nirvāṇa with remainder, because a fearful mind accompanies them, they have no ultimate bliss. From "Why is this?" below, the second explains the heading on refuge. "Why is this?" is a question: arhats have already realised the fruit of the stage beyond learning; why do they still need a refuge? From "World-Honoured One" below, it explains. Therein, first is the doctrine; next, the simile; finally, the synthesis. "Relying on one who does not seek refuge" is the doctrinal statement. The Tathāgata is a person who does not seek refuge; an arhat relying on that person who does not seek refuge is called "relying on one who does not seek refuge." From "Just as sentient beings who have no refuge" below, the second is the simile. Just as sentient beings in the world have nothing to rely on and therefore have many fears. Because the objects giving rise to fear are not one, they are called "various." "Because of fear, they then seek refuge" directly clarifies the need for a refuge. Seeking refuge in great power protects against what is feared. From "In this way" below, the third synthesises the simile. "In this way, arhats" synthesises the preceding "sentient beings." "Have terror" synthesises "various fears." "Because of terror, they rely on the Tathāgata" synthesises seeking refuge out of fear.