勝鬘寶窟 3.33

3.33

「不思議」下，第二對妄情顯深。於下初言「不思議」者，總歎顯深。絕凡聖境界，故名不思議。下別顯之。別中有二：一理出情外；二「凡夫識者二見顛倒」下，有人言此文是顛倒真實章。既言二見顛倒及二乘，如七日嬰兒。以二乘執苦無常，不見常樂滅理，亦是顛倒。一滅諦理，出此凡聖境界，稱為真實。此釋於今文及義並好。但後列十五章名，〈顛倒真實〉是〈一依〉之後，今乃明在〈一依〉之前。有此一好，未敢用也。今謂上明理出情外，此辨情不及理。初中有三：謂法、譬、合。三章各二。初二者，「滅諦過一切眾生心識所緣」者，出過凡也。「亦非二乘智慧境」者，過二乘。以出過凡聖境界，則釋上不思議也。有人言：從是滅諦過一切眾生心識所緣，是〈顛倒真實章〉。今且依前說也，但須知之。譬中二者，如盲喻不見眾色，譬過眾生心所緣也。色譬滅諦，盲喻凡夫也。七日嬰兒不見日輪，第二譬，過二乘境界。日喻滅諦，七日嬰兒喻二乘也。七日嬰兒，但見餘色，不見日輪。二乘能觀苦空，日輪既盛，翻有損眼之義。以譬常住，二乘所未宜知。凡夫全不見，如生盲；二乘分見，如嬰兒嬰兒有眼，而眼弱、日輪強，故不明了。又嬰兒但見光，全不見輪，喻二乘但得事滅，不體法身本性寂滅。下合亦二。「苦滅諦者」，合前眾色及日輪也。非凡心緣，合生盲不見。「亦非二乘」下，合嬰兒不見日輪也。「凡夫識」者，上來第一理出情外，自下第二情不及理。又法、譬、合，明凡夫二乘不見本性寂滅諦，此下釋不見所以。凡夫二乘竝有過失，是故不見滅諦。

From “inconceivable” downwards is the second part, contrasting with deluded sentiment to reveal the profound. Below, first saying “inconceivable” is a general praise to reveal the profound. Cutting off the spheres of both ordinary beings and sages, it is therefore called inconceivable. Below, it reveals it specifically. Within the specific revelation there are two parts: first, the principle transcends sentiment; second, from “As for the consciousness of ordinary beings, it is inverted in two views” downwards, some say this passage is the “Chapter on Inverted and Real”. Since it speaks of two views being inverted, and the two vehicles being like a seven-day-old infant—because the two vehicles grasp suffering and impermanence and do not see the principle of cessation of permanence and bliss, this is also an inversion—the principle of the single truth of cessation transcends these spheres of ordinary beings and sages, and is termed real. This explanation is good for both the present text and its meaning. However, later in the enumeration of the titles of the fifteen chapters, “Inverted and Real” comes after “Single Support”, whereas here it would be placed before “Single Support”. Although this is a good interpretation, we dare not adopt it. We now say: the above clarifies that the principle transcends sentiment, while this discerns that sentiment falls short of the principle. In the first part there are three aspects, namely: principle, metaphor, and application. The three chapters each have two aspects. In the first two: “the truth of cessation transcends what is cognized by the minds and consciousnesses of all sentient beings” transcends ordinary beings; “nor is it the sphere of wisdom of the two vehicles” transcends the two vehicles. Because it transcends the spheres of both ordinary beings and sages, it explains the “inconceivable” above. Some say: from “this truth of cessation transcends what is cognized by the minds and consciousnesses of all sentient beings” onward is the “Chapter on Inverted and Real”. For now, we follow the previous explanation, but one should be aware of this. In the metaphor there are two: like the blind metaphorically not seeing various colors, which illustrates transcending what is cognized by the minds of sentient beings—colors illustrate the truth of cessation, and the blind illustrates ordinary beings; a seven-day-old infant not seeing the sun’s disc is the second metaphor, transcending the sphere of the two vehicles—the sun illustrates the truth of cessation, and the seven-day-old infant illustrates the two vehicles. A seven-day-old infant sees only other colors and cannot see the sun’s disc. The two vehicles can contemplate suffering and emptiness, but because the sun’s disc is intensely blazing, it conversely has the implication of harming their eyes. This serves to illustrate permanent abiding, which is not yet suitable for the two vehicles to know. Ordinary beings do not see it at all, like those born blind; the two vehicles see it partially, like an infant. An infant has eyes, but the eyes are weak while the sun’s disc is strong, so it is not clearly seen. Furthermore, an infant only sees the light and does not see the disc at all, illustrating that the two vehicles merely attain phenomenal cessation and do not realize the intrinsic tranquil extinction of the dharmakāya. The application below is also twofold. “The truth of the cessation of suffering” applies to the preceding various colors and the sun’s disc. “Not cognized by the ordinary mind” applies to the congenitally blind not seeing. From “nor the two vehicles” downwards applies to the infant not seeing the sun’s disc. “The consciousness of ordinary beings”: the above was the first part, the principle transcending sentiment; from here downwards is the second part, sentiment falling short of the principle. Furthermore, principle, metaphor, and application clarify that ordinary beings and the two vehicles do not see the truth of intrinsic tranquil extinction; below this explains the reason they do not see it. Ordinary beings and the two vehicles both possess faults, and therefore they do not see the truth of cessation.