勝鬘寶窟 3.2

3.2

「世尊不受後有智」者，上來廣明二乘有畏，從此下第二會之入大，以有畏者終趣無畏。就文有二：第一牒前二種四智；二從「彼先所得地不愚法」下，會小入大。牒四智者，由佛四智究竟，二乘四智不究竟，是故會二乘以入佛乘也。「不受後有智有二」者，總牒大小二種四智。舉後以牒，是故偏言不受後有智有二也。下別牒之。前牒佛智，「羅漢辟支度生死」下，牒二乘智。牒佛智中，前牒三事得智所以。「一切爾炎無礙慧」下，正牒智體也。得所以中，上有四無餘，今具牒三事，前牒法身、次牒般若、後牒解脫。就法身中，初至「出世」，明其位極，餘顯德滿。三事之中，齊有此二。位極中，「無上調御」，對治勝也。佛善調御中極，故曰無上。「降伏四魔」，離過盡也。如來善斷生死因，故降煩惱魔；亦能滅除生死果，故降伏陰魔及以死魔；內患既除，外無不伏，故降天魔。《智度論》云「得無生法忍，降煩惱魔。得法身，降伏陰魔。得無生法忍及法身，降伏死魔。得不動三昧，降伏天魔。」如《大集經》中對四種功德，破壞四魔。一對四諦智以說，若知苦能壞陰魔、若斷集壞煩惱魔、若為證滅壞死魔、若能修道壞天魔。二對四法印智以說，若能見苦壞陰魔、若見無常壞煩惱魔、若見無我壞死魔、若見涅槃寂滅天魔。三對四念處智以說，若能觀身壞陰魔、若能觀受壞煩惱魔、若能觀心壞死魔、若能觀法壞天魔。四對三空門智及迴向智以說，若觀空壞陰魔、若觀無相壞煩惱魔、若觀無願壞死魔、具足三法迴向菩提壞天魔。此等悉是隨相別德。若實論之，一一行通壞四魔。今顯如來證窮後際，究竟降伏四魔，出一切世間，位中極也。超過分段變易，名出一切也。下德滿中，「為一切眾生之所瞻仰」，應身也。「證得不思議法身」，真如身也。就波若中，「於爾炎地無礙自在」，彰德滿也。生智境界，名爾炎地。如來於此具知，名於一切無礙自在。「於上無作無所得地」，明位極也。佛望上更無所作，明其因圓；無所得地，彰其果極。亦可諸佛種智圓備，名無所作；一切智滿，名無所得。就解脫中，「十力勇猛」，彰德滿也。十力堅固，魔不能動，故得勇猛。「昇於第一無畏之地」，明位極也。亦可前句明得十力，此明無畏。上來牒三事明得智所以，下牒智體。「一切爾炎無礙智觀」，牒上般若。般若是智體，故復牒之。「不由他」下，就前所牒明不受後有不由於他，簡大異小。小乘四智由他教得，如來自證故。「不受後有智師子吼」者，正說智體。如來得此無礙智時，名不受後有。說無礙智，名不受後有智。道理決定，名師子吼。「世尊阿羅漢」下，次此牒二乘四智。於中亦二：一明二乘自謂四智究竟；「世尊阿羅漢辟支佛觀第一」下，第二自謂涅槃究竟。所以明此二者，前是智究竟、後是斷究竟，前是菩提究竟、後是涅槃究竟，又前是有為功德究竟、後是無為功德究竟。初文有三：一明其所得相；二「作是念」下，說其自觀所得究竟；三「羅漢辟支觀察時」下，結自謂究竟也。羅漢辟支，舉得智人。「度生死畏次第得解脫樂」，是四智體。度生死畏者，度分段生死畏也。次第得解脫樂者，得有為無為解脫樂也。觀四諦及九地，皆次第斷、次第得，初果見諦盡、二果六品盡、三果欲界盡、羅漢辟支三界盡。因盡果亡，是次第得解脫。脫生死之苦，故得無為之樂。「作是念」下，是四智相出觀有中，緣己所得生究竟想，故言作是念。「我離生死，不受生死」，離生死，現除苦因；不受生死，當無苦果。又離生死，現滅諸苦；不受生死，當苦永息。又我離生死怖，不受生死苦，猶是得解脫樂。但前就得說，明得解脫樂；今就離過說，故云不受苦。「世尊阿羅漢觀察時」，第三文也。詺向作念，為觀察時。為此觀時，生得智想，是故名為得不受後有智觀第一蘇息處。有人言：此是牒大小兩涅槃。觀第一處涅槃者，牒上如來所得涅槃。勝鬘觀佛所得涅槃，故名為觀。如來所得蘇息中極，名第一也。涅槃地者，出其息處。有人言：還是二乘，自知變易外有圓極第一涅槃。今謂不然，上來明二乘自謂四智究竟，今明二乘自謂涅槃究竟，故云第一蘇息處涅槃地。彼前所得地者，有人言：上第一蘇息是大乘涅槃，今牒小乘涅槃。今謂不然，上明小乘自謂涅槃究竟，今牒彼小乘涅槃不究竟，欲明會入究竟。就文為四：一牒不究竟，會入究竟；二「何以故」下，問答辨釋。三「是故三乘即一乘」者，結也；四「得阿耨菩提」下，就所會入一乘普攝眾德，即顯所入一乘是究竟也。「彼前所得地」者，有人言：二乘所得涅槃，對後際大涅槃，故名為前。有人言：彼前所得地者，謂乾慧地、性地，內凡之始，五根成立，便自知還原，必應作佛，名不愚於法。然因時本自知，非至果始自知，但厭苦情深，且取小果耳。有人言：猶是牒前句，故稱為前。今謂不然，二乘自謂四智究竟、涅槃滿足，此是愚法之時；後值善友聞說一乘，得不愚法。愚在不愚之前，故名彼前得地也。「不愚於法」者，舉所會人。聲聞有二：一愚法人、二不愚法人。現在時中，種性聲聞執小迷大，名為愚法；退菩提心聲聞，知小解大，名不愚法。問：愚法之人，何時得不愚耶？答：愚法之人，未來無餘涅槃之後，心想生時，值佛聞說《法華》，方得不愚於法。故《法華．化城品》云「我滅度後，復有弟子不聞是經，自於所得生滅度想。我於餘國作佛，為說是經，得入佛慧。」不愚法者，不愚迷大乘究竟法也。問：前云謂四智究竟，後云不愚於法，自知不究竟。為是一人？為是二人？答：猶是一人。初自謂究竟，名為愚法；後聞一乘經，迴小入大，自知不究竟，名不愚法。今明本乘聲聞、退菩提心聲聞，並是愚法。所以然者，夫自知作佛，必不證羅漢；若證羅漢，則自謂究竟，不知作佛。二種聲聞並證羅漢，自謂究竟，悉是愚法。此之二人，若聞一乘經，迴小入大，自知作佛，皆是不愚法。於二人中，根性無量，或利或鈍，入大早晚，若迴小入大，並是不愚法人。問：二人何異？答：本乘聲聞，昔不聞大乘、未發菩提心，無一乘種子。入無餘後，值佛聞經，方乃發菩提心。退菩提心聲聞，昔曾聞一乘、發菩提心，有一乘種子。但中途退大乘取小，現在聞一乘經，續發菩提心，自知作佛。故二人為異。問：此之二人藉二種他。一者人他，謂佛菩提；二者法他，謂一乘。何故言不由於他，自知作佛？答：實由二種之他。但今言自知者，若明由他方知作佛者，則作佛義不分明。今欲明了了自知作佛，是故說不由他。後當廣說。問：何故明二乘之人了了自知作佛？答：欲明無二有一故也。所以然者，非但佛說道理有一無二，亦二乘之人自知有一無二。具斯二義，故有一無二義成，所以會入義顯也。「亦自知有餘」者，非直不愚大乘是究竟法，亦知自分有餘非究竟故。「必當趣菩提」者，既知自分非究竟、大乘是究竟故，必當捨不究竟入於究竟。

Regarding "the World-Honoured One's wisdom of not receiving further existence": the preceding has extensively explained that [followers of] the two vehicles have fear; from here below is the second [section], integrating them to enter the Great [Vehicle], because those who have fear will ultimately proceed to fearlessness. In the text there are two [parts]: first, it cites the previous two kinds of four wisdoms; second, from "In the stages they previously attained, they are not deluded about the Dharma" downward, it integrates the Small into the Great. As for citing the four wisdoms: because the Buddha's four wisdoms are ultimate and the two vehicles' four wisdoms are not ultimate, it therefore integrates the two vehicles to enter the buddhayāna. As for "the wisdom of not receiving further existence has two [kinds]": it cites both the great and small kinds of four wisdoms in summary. Citing by mentioning the latter, it therefore specifically says that the wisdom of not receiving further existence has two kinds. Below, it cites them separately. First, it cites the Buddha's wisdom; from "Arhats and pratyekabuddhas cross beyond saṃsāra" downward, it cites the two vehicles' wisdom. In citing the Buddha's wisdom, it first cites the three items that are the reasons for attaining wisdom. From "unobstructed insight into all knowables (jñeya)" downward, it directly cites the essence of the wisdom. Among the reasons for attainment, above there were four without remainder; now it fully cites the three items: first citing the dharmakāya, next citing prajñā, and afterwards citing liberation. Within the dharmakāya, from the beginning up to "transcending the world," it explains the culmination of the position, and the rest reveals the fullness of virtues. Among the three items, both of these are equally present. In the culmination of the position, "the unexcelled tamer" means that the antidotes are supreme. The Buddha is supreme in skillfully taming, hence called "unexcelled." "Subduing the four māras" means that faults are eliminated to the utmost. The Tathāgata skillfully cuts off the cause of saṃsāra, and thus subdues the kleśamāra; he can also extinguish the result of saṃsāra, and thus subdues the skandhamāra as well as the mṛtyumāra; inner afflictions having already been removed, there is nothing outside that is not subdued, and thus he subdues the devaputramāra. The *Mahāprajñāpāramitopadeśa* says: "Attaining the forbearance of the non-arising of dharmas subdues the kleśamāra. Attaining the dharmakāya subdues the skandhamāra. Attaining the forbearance of the non-arising of dharmas and the dharmakāya subdues the mṛtyumāra. Attaining the immovable samādhi subdues the devaputramāra." For example, in the *Mahāsaṃnipāta-sūtra*, the destruction of the four māras is matched with four kinds of merits: First, spoken in relation to the wisdom of the four noble truths: if one knows suffering, one can destroy the skandhamāra; if one cuts off arising, one destroys the kleśamāra; if one realizes cessation, one destroys the mṛtyumāra; if one can cultivate the path, one destroys the devaputramāra. Second, spoken in relation to the wisdom of the four Dharma seals: if one can see suffering, one destroys the skandhamāra; if one sees impermanence, one destroys the kleśamāra; if one sees non-self, one destroys the mṛtyumāra; if one sees nirvāṇa as quiescent, [one destroys] the devaputramāra. Third, spoken in relation to the wisdom of the four smṛtyupasthānas: if one can contemplate the body, one destroys the skandhamāra; if one can contemplate feelings, one destroys the kleśamāra; if one can contemplate the mind, one destroys the mṛtyumāra; if one can contemplate dharmas, one destroys the devaputramāra. Fourth, spoken in relation to the wisdom of the three gateways to liberation (śūnyatā-mukha) and dedication wisdom: if one contemplates emptiness, one destroys the skandhamāra; if one contemplates signlessness, one destroys the kleśamāra; if one contemplates wishlessness, one destroys the mṛtyumāra; fully possessing the three dharmas and dedicating them to bodhi destroys the devaputramāra. All of these are distinctive merits corresponding to specific marks. Speaking of it in reality, each and every practice universally destroys the four māras. Now it shows that the Tathāgata has realized the ultimate limit, completely subduing the four māras and emerging beyond all worlds, which is the culmination of the position. Transcending both fragmented and transformative [birth and death] is called emerging beyond all. In the fullness of virtues below, "revered by all sentient beings" is the nirmāṇakāya. "Realizing the inconceivable dharmakāya" is the tathatā-kāya. Within prajñā, "unobstructed and sovereign in the ground of knowables (jñeya)" reveals the fullness of virtue. The sphere that gives rise to wisdom is called the ground of knowables. The Tathāgata completely knows this, which is called being unobstructed and sovereign in all things. "In the higher ground of non-action and non-attainment" explains the culmination of the position. Looking upward, there is nothing further for the Buddha to do, which clarifies that his causes are complete; the ground of non-attainment reveals that his fruit is consummate. Alternatively, the sarvākārajñatā of all buddhas is complete, which is called non-action; the fullness of sarvajñā is called non-attainment. Within liberation, "ten powers and heroic boldness" reveals the fullness of virtue. The ten powers are firm and cannot be shaken by māras, hence he has heroic boldness. "Ascending to the foremost ground of fearlessness" explains the culmination of the position. Alternatively, the preceding phrase explains attaining the ten powers, and this explains fearlessness. The above has cited the three items to explain the reasons for attaining wisdom; below, it cites the essence of the wisdom. "Contemplation with unobstructed wisdom regarding all knowables" cites the prajñā above. Prajñā is the essence of wisdom, hence it is cited again. From "not relying on others" downward, based on what was cited before, it clarifies that not receiving further existence does not rely on others, distinguishing the Great from the Small. The four wisdoms of the Hīnayāna are attained through the teachings of others, whereas the Tathāgata realizes them on his own. "The siṃhanāda of the wisdom of not receiving further existence" directly states the essence of the wisdom. When the Tathāgata attains this unobstructed wisdom, it is called not receiving further existence. Expounding the unobstructed wisdom is called the wisdom of not receiving further existence. The principle being definitive is called the siṃhanāda. From "the World-Honoured One, arhats…" downward, next it cites the four wisdoms of the two vehicles. Within this there are also two [parts]: first, it explains that the two vehicles themselves claim their four wisdoms are ultimate; from "the World-Honoured One, arhats and pratyekabuddhas contemplate the foremost…" downward, second, they themselves claim their nirvāṇa is ultimate. The reason for explaining these two is that the former is the culmination of wisdom, while the latter is the culmination of cessation; the former is the culmination of bodhi, while the latter is the culmination of nirvāṇa; furthermore, the former is the culmination of conditioned merits, while the latter is the culmination of unconditioned merits. The first text has three parts: first, explaining the marks of what they attain; second, from "they think this thought" downward, explaining that they contemplate what they have attained as ultimate; third, from "when arhats and pratyekabuddhas contemplate" downward, concluding their own claim of being ultimate. "Arhats and pratyekabuddhas" mentions the persons who attain wisdom. "Crossing beyond the fear of saṃsāra and successively attaining the bliss of liberation" is the essence of the four wisdoms. Crossing beyond the fear of saṃsāra means crossing beyond the fear of fragmented saṃsāra. Successively attaining the bliss of liberation means attaining the bliss of conditioned and unconditioned liberation. Contemplating the four truths and the nine stages, they all cut off successively and attain successively: the first fruit exhausts [the defilements abandoned by] seeing the truths; the second fruit exhausts six grades [of the desire realm]; the third fruit exhausts the desire realm; arhats and pratyekabuddhas exhaust the three realms. When causes are exhausted and results perish, this is successively attaining liberation. Being freed from the suffering of saṃsāra, they therefore attain the bliss of the unconditioned. From "they think this thought" downward: these are the marks of the four wisdoms emerging from contemplation into existence; focusing on what they have attained, they generate the notion of it being ultimate, and hence it says they think this thought. "I am separated from saṃsāra, I will not receive saṃsāra": being separated from saṃsāra presently removes the cause of suffering; not receiving saṃsāra means that in the future there will be no result of suffering. Furthermore, being separated from saṃsāra presently extinguishes all sufferings; not receiving saṃsāra means that future suffering is permanently pacified. Moreover, I am separated from the fear of saṃsāra and do not receive the suffering of saṃsāra, which is still attaining the bliss of liberation. However, the former was spoken in terms of attainment, clarifying the attainment of the bliss of liberation; now it is spoken in terms of departing from faults, hence it says not receiving suffering. "The World-Honoured One, when arhats contemplate" is the third text. Calling the aforementioned thought a contemplation: when engaged in this contemplation, they generate the idea that they have attained wisdom, and for this reason it is called attaining the wisdom of not receiving further existence and contemplating the foremost place of resting. Someone says: this cites the two nirvāṇas of the Great and Small [Vehicles]. "Contemplating the nirvāṇa of the foremost place" cites the nirvāṇa attained by the Tathāgata above. Śrīmālā contemplates the nirvāṇa attained by the Buddha, and hence it is called contemplating. The resting attained by the Tathāgata is consummate, hence called foremost. "The ground of nirvāṇa" brings out that place of resting. Someone says: it is still the two vehicles, knowing for themselves that outside transformative [saṃsāra] there is the consummate, foremost nirvāṇa. Now I say this is not so: the above explained that the two vehicles themselves claimed their four wisdoms were ultimate; now it explains that the two vehicles themselves claimed their nirvāṇa was ultimate, hence it says "the foremost place of resting, the ground of nirvāṇa." Regarding "in the stage they previously attained": someone says that the nirvāṇa of the foremost resting above is the Mahāyāna nirvāṇa, and now it cites the Hīnayāna nirvāṇa. Now I say this is not so: above it explained that the Hīnayāna itself claimed its nirvāṇa was ultimate, and now it cites that Hīnayāna nirvāṇa as not ultimate, intending to explain the integration into the ultimate. In the text there are four [parts]: first, citing the non-ultimate and integrating it into the ultimate; second, from "why is that" downward, discerning and explaining by question and answer; third, "therefore the three vehicles are the one vehicle" is the conclusion; fourth, from "attaining anuttarasamyaksaṃbodhi" downward, in terms of the one vehicle into which they are integrated universally encompassing all virtues, it shows that the one vehicle entered is ultimate. Regarding "the stage they previously attained": someone says that the nirvāṇa attained by the two vehicles is called "previous" in contrast to the great nirvāṇa of the ultimate limit. Someone says that "the stage they previously attained" refers to the stage of dry wisdom and the stage of nature, the beginning of internal ordinary beings; when the five faculties are established, they know for themselves the return to the origin and that they will certainly become buddhas, which is called not being deluded about the Dharma. Thus, at the time of the cause they originally know it for themselves, and it is not that they only come to know it upon reaching the fruit; however, their disgust with suffering being deep, they temporarily grasp the small fruit. Someone says: it simply cites the previous phrase, and is therefore called "previous." Now I say this is not so: when the two vehicles themselves claim that the four wisdoms are ultimate and nirvāṇa is complete, this is the time when they are deluded about the Dharma; later, meeting a good friend and hearing the one vehicle expounded, they come to be not deluded about the Dharma. Delusion precedes non-delusion, hence it is called "the stage they previously attained." As for "not deluded about the Dharma": it brings out the persons who are integrated. There are two kinds of śrāvakas: first, persons deluded about the Dharma; second, persons not deluded about the Dharma. In the present time, lineage-śrāvakas cling to the Small and are confused about the Great, which is called deluded about the Dharma; śrāvakas who retrogressed from the bodhicitta know the Small and understand the Great, which is called not deluded about the Dharma. Question: When do persons deluded about the Dharma become not deluded? Answer: After entering the future nirvāṇa without remainder, when conceptual thoughts arise, persons deluded about the Dharma meet a buddha and hear the *Lotus Sūtra* expounded; only then do they become not deluded about the Dharma. Thus the "Parable of the Conjured City" chapter of the *Lotus Sūtra* says: "After my nirvāṇa, there will further be disciples who do not hear this sūtra, and generate the notion of nirvāṇa regarding what they have attained. In other lands I will become a buddha and expound this sūtra for them, so that they can enter the Buddha's wisdom." Being not deluded about the Dharma means not being deluded and confused about the ultimate Dharma of the Mahāyāna. Question: Earlier it said they claim the four wisdoms are ultimate, and later it says not deluded about the Dharma, knowing for themselves that they are not ultimate. Is this one person, or two persons? Answer: It is still one person. At first claiming to be ultimate is called deluded about the Dharma; later hearing the one vehicle sūtra, turning from the Small to enter the Great, and knowing for themselves that they are not ultimate is called not deluded about the Dharma. Now it is explained that original-vehicle śrāvakas and śrāvakas who retrogressed from bodhicitta are both deluded about the Dharma. Why is this? If one knows for oneself that one will become a buddha, one will certainly not realize arhatship; if one realizes arhatship, one then claims to be ultimate and does not know one will become a buddha. Both kinds of śrāvakas realize arhatship and claim to be ultimate, so all are deluded about the Dharma. If these two persons hear the one vehicle sūtra, turn from the Small to enter the Great, and know for themselves that they will become buddhas, both are not deluded about the Dharma. Between these two persons, their faculties and natures are immeasurable, either sharp or dull, entering the Great early or late; if they turn from the Small to enter the Great, all are persons not deluded about the Dharma. Question: What is the difference between the two persons? Answer: Original-vehicle śrāvakas did not hear the Mahāyāna in the past, did not generate the bodhicitta, and had no seed of the one vehicle. Only after entering the remainderless [nirvāṇa], meeting a buddha and hearing the sūtra do they then generate the bodhicitta. Śrāvakas who retrogressed from bodhicitta previously heard the one vehicle and generated the bodhicitta, possessing the seed of the one vehicle. But midway they retrogressed from the Mahāyāna and grasped the Small; hearing the one vehicle sūtra in the present, they continue to generate the bodhicitta and know for themselves that they will become buddhas. Therefore the two persons are different. Question: These two persons rely on two kinds of others: first, the other as a person, namely the Buddha's bodhi; second, the other as Dharma, namely the one vehicle. Why does it say that without relying on others, they know for themselves that they will become buddhas? Answer: In truth they rely on the two kinds of others. But now saying that they know for themselves: if it were explained that they know they will become buddhas only by relying on others, the meaning of becoming a buddha would not be distinct. Now intending to clarify that they clearly know for themselves that they will become buddhas, it is therefore said not relying on others. This will be explained extensively below. Question: Why explain that persons of the two vehicles clearly know for themselves that they will become buddhas? Answer: Because it intends to clarify that there are not two, but only one. Why is this? Not only does the Buddha teach that in principle there is one and not two, but persons of the two vehicles also know for themselves that there is one and not two. Possessing these two meanings, the meaning that there is one and not two is established, and thus the meaning of integration is made manifest. "Also knowing for themselves that they have remainder": not only are they not deluded that the Mahāyāna is the ultimate Dharma, but they also know that their own portion has remainder and is not ultimate. "They will certainly proceed toward bodhi": having known that their own portion is not ultimate and that the Mahāyāna is ultimate, they will certainly abandon the non-ultimate and enter the ultimate.