勝鬘寶窟 2.43.4

2.43.4

以得四智故，所以解脫四智究竟也。 就釋而言，二乘四智究竟得到彼岸也。 有人言：此總結奪有餘無餘二果也。 觀察者，即是有餘果。 解脫者，即是無餘果。 四智者，只以有觀察故、四智有解脫故，便得蘇息。 蘇息處者，灰身滅智永寂之處也。 「且是如來方便」者，第二會教。 同上五對，故稱為且。 以方便者對實也。 實錄不得、言得，故稱方便。 望《法華》即是兩種方便：未得四智謂四智，皆是三車方便； 未得究竟蘇息處，自謂已得，皆是化城方便。 又初句是《法華》前二周說，後是《法華》第三周說。 但彼廣故開三周，此略故但云一方便。 「有餘」者，明義不盡，對盡理之說。 「不了義」者，對於了義也。

Because of attaining the four wisdoms, liberation and the four wisdoms are therefore ultimate. In terms of explanation, the four wisdoms of the two vehicles are ultimate and reach the other shore. Some say: this generally concludes and denies the two fruits of with remainder and without remainder. "Observing" is the fruit with remainder. "Liberation" is the fruit without remainder. As for the "four wisdoms": solely because there is observation and the four wisdoms have liberation, one thereby attains rest. The "resting place" is the place of eternal quiescence where the body is turned to ashes and wisdom is extinguished. "Moreover, this is the Tathāgata's upāya" is the second: harmonising the teaching. It is the same as the five pairs above, hence called "moreover". Because upāya is contrasted with reality. In reality they do not attain it, but it is said that they attain it; hence it is called upāya. In comparison with the *Saddharmapuṇḍarīka-sūtra*, these are two kinds of upāya: not yet attaining the four wisdoms while claiming to have the four wisdoms is the upāya of the three carts; not yet attaining the ultimate resting place while regarding oneself as having attained it is the upāya of the conjured city. Furthermore, the first clause corresponds to the teachings of the first two cycles in the *Saddharmapuṇḍarīka-sūtra*, and the latter corresponds to the teaching of the third cycle in the *Saddharmapuṇḍarīka-sūtra*. However, because that text is extensive it opens into three cycles, whereas this text is concise, so it only speaks of one upāya. "With remainder" clarifies that the meaning is not exhaustive, in contrast to the discourse that exhausts the principle. "Non-definitive" (neyārtha) is in contrast to definitive (nītārtha).