勝鬘寶窟 3.36

3.36

「或有眾生」下，第二出能信之人。於中有三：一明地前以為正見；二「何以故」下。釋正見；三「是真子」下，歎其正見。初句言「或有眾生」者，汎舉正見人也。能信者希，故言或有。所謂種性解行眾生，亦通發心已上也。「信佛語故」者，正見所由。自未證法，依教生信，名信佛語。起常等想，是正見心。未有真智，故名為想。非顛倒見，辨正異邪，異前凡夫所起四倒。「是名正見」下，此結名也。「何以故」下，第二解釋。「何以故」者，問也。前於五陰起常等想，名為顛倒；今亦起常等想，何以故名正？下對釋之。「如來法身是常」，舉境顯心。以法身既常，如常而解，是故非倒。「常波羅蜜」者，良以如來到常住彼岸，故稱波羅蜜。問：佛德無量，何故偏舉四耶？答：佛德雖眾，蓋乃且據一門為言耳。於中略以七義釋之：一簡異凡夫。於有為中妄謂常樂我淨，是故今就佛果德說真常樂我淨。故經言「世間常樂我淨，有字無義；出世常樂我淨，有字有義。」二治患不同。生死法中有四種患，謂無常、苦、無我、不淨；翻對彼故，宣說如來常樂我淨。三翻倒不同。聲聞聞說生死之法無常苦等，謂佛亦然，起四顛倒；翻對彼故，說佛常等。四除障不同，故立四種。言四障者，如《寶性論》說：一者緣相，謂無明地，障佛真淨。對除彼故，說佛真淨。二者因相，謂無漏業，障佛真我。對除彼故，說佛真我。三者生相。謂意生身，以此意生苦陰身故，障佛真樂。對治彼故，說佛真樂。四者壞相。謂變易死，障佛真常。對除彼故，說佛真常。五對治闡提等四種過故，果德佛說常樂我淨。如《寶性論》說「一闡提謗法，對治彼故，說佛真淨。二外道著我，對治彼故，說佛真我。三聲聞畏苦，對治彼故，說佛真樂。四辟支捨心，捨諸眾生，對治彼故，說佛真常。」六酬因不同，故立四種。言四因者，如《寶性論》說「一者信心，除闡提謗法，得佛真淨。二者波若，除外道著我，得佛真我。三者三昧，以空三昧，除聲聞畏苦，得佛真樂。四者大悲常隨眾生，除辟支捨心，得佛真常。」以斯四義，故立四種也。七《攝論》云「四種生死：一方便生死、二因緣生死、三有有生死、四無有生死。」方便生死者，即是《寶性論》中緣相也。無明為感生之緣，故名為緣。即此緣是感生死家之方便，果從緣作，名方便生死。對治方便生死，故說於淨德。因緣生死者，即《寶性論》中因相也。無漏業因緣，能感變易生死，果從因立名，故云因緣生死。對治彼故，說於我德。有有生死者，有生復有死，故言有有生死，即是《寶性論》中生相。此是當體立名，故言有有生死。對治彼故，說於樂德。問：《寶性論》直言生相，今何故言有生復有死？答：《寶性論》對第四壞相，故說第三為生。《攝論》對第四有死無生，故說第三有生有死。無有生死者，金剛心唯有於死，無復有生，故言無有生死，亦當體立名。即《寶性論》中壞相，壞相即是有死無生。對治此故，說佛真常。通稱波羅蜜者，謂到彼岸事究竟，無極佛果為彼岸。《智度論》云「智度是真波羅蜜，菩薩因佛慧而得波羅蜜名。」問：以何義故名常樂我淨？答：依《寶性論》，淨有二義：一本來自性清淨，以同相故。言同相者，《法華論》云「三乘六道同有真如法身」，故云同相。二離垢清淨，以勝相故。同相即是有垢真如，勝相即無垢真如。同相即《法華論》性淨，勝相即方便淨。我有二義：一離外道虛妄我執戲論故、二離聲聞無我戲論故。樂有二義：一離一切煩惱習氣，證一切法故；二離一切苦，滅一切意生身故。常有二義：一不滅一切諸有行，以離斷見故；二不取無為涅槃，常見故也。「於佛法身」，上來舉境顯心，此明心稱境。以佛法身是常等故，於佛法身起常等想，名為正見。問：前言諸行無常是為斷見、見涅槃常是為常見，今何故言於佛法身起常等名為正見？答：前據執著，故是常見；今約信悟，故非常見。又前就正道，實不可說其常與無常，而眾生於非常無常，橫謂言常見。今明雖非常無常，無名相中強名相說，歎以為常。還如歎信解，故是正見。第三歎中。「正見」，牒前。下歎有五：前四行益、後一法資也。行中，「真子」一句，是總成人益也。有此正見，定能紹繼，故名真子。如《佛性論》言「以四義釋成佛子：一者因，謂是信心；二是緣，謂是波若；三是依止，謂三昧；四者成就，謂大悲。」又彼論云「信因如父、般若母，三昧依止如胞胎，大悲成就如乳母。菩薩由此四義，名為佛子。」此從佛口生等四種，應是彼四義也。「從佛口生」者，應是信心，從佛口教生信故。「從正法生」者，應是般若，證正法故。「從化生」者，應是三昧，以三昧修生，本無今有故。「得餘財」者，應是大悲，以大悲功德財故；得之未盡，故名餘財也。後三是起行益也。從佛口生，是聞慧也。教出佛口，依之生解，名從佛口生。從正法生，是思慧也。思從理起，名正法生。從法化生，是修慧也。行德先無，今時忽起，名為化生。得法餘財，是法寶也。地上得理，是為正財；今得教資，說為餘財。又解：得小分解，故言餘財。又解：夫世間之財，父存之日所用，名曰正財；父沒已後，子之所用，名曰餘財。如來在世，自悟正法，傍以化人，名曰正財；佛滅以後，能信解正法，兼傳以化人，名曰餘財。又以法委寄，故言得法餘財。廣釋佛子，如《法華疏》。

From "If there are sentient beings" onward is the second [section], which identifies the persons capable of believing. Within this there are three [parts]: first, clarifying that those prior to the stages possess right view; second, from "Why is this so?" onward, explaining right view; third, from "are the true heirs" onward, praising their right view. In the initial sentence, "If there are sentient beings" broadly cites those who have right view. Those capable of believing are rare, hence it says "if there are." This refers to sentient beings of the gotra and of understanding and practice (adhimukticaryā), and also extends to those from the arousal of the thought [of awakening] onward. "Because they believe the Buddha's words" is the source of right view. Not yet having personally realized the Dharma, they generate faith based on the teaching; this is called "believing the Buddha's words." Giving rise to notions such as permanence is the mind of right view. Because they do not yet have true wisdom, it is called a "notion." It is not an inverted view; distinguishing the right to differentiate it from the wrong, it differs from the four inversions aroused by ordinary persons above. From "this is called right view" onward, this concludes by naming it. From "Why is this so?" onward is the second [part], the explanation. "Why is this so?" is the question. Previously, giving rise to notions such as permanence regarding the five aggregates was called an inversion; now, also giving rise to notions such as permanence, why is it called right? Below, it explains in response. "The Tathāgata's dharmakāya is permanent" brings forward the objective sphere to reveal the mind. Since the dharmakāya is permanent, understanding it as permanent is therefore not an inversion. As for "pāramitā of permanence," because the Tathāgata has reached the other shore of permanent abiding, it is called a pāramitā. Question: The Buddha's virtues are immeasurable; why are four alone brought forward? Answer: Although the Buddha's virtues are manifold, it is merely speaking in terms of one approach for the time being. Within this, they are explained briefly through seven meanings: First, to distinguish him from ordinary persons. Amid conditioned things, they falsely claim permanence, bliss, self, and purity; therefore, now with regard to the Buddha's fruitional virtues, true permanence, bliss, self, and purity are spoken of. Thus the sūtra says: "The permanence, bliss, self, and purity of the mundane world have the words but lack the meaning; the supramundane permanence, bliss, self, and purity have both the words and the meaning." Second, because the afflictions remedied are different. In the phenomena of saṃsāra there are four kinds of afflictions, namely impermanence, suffering, non-self, and impurity; reversing these, the Tathāgata's permanence, bliss, self, and purity are proclaimed. Third, because the inversions reversed are different. Hearing it taught that the phenomena of saṃsāra are impermanent, suffering, and so forth, śrāvakas think that the Buddha is also like this and give rise to the four inversions; reversing these, the Buddha's permanence and so forth are taught. Fourth, four kinds are established because the hindrances removed are different. Regarding the four hindrances, as the Ratnagotravibhāga says: "First is the mark of condition, namely the ground of ignorance, which hinders the Buddha's true purity. To eliminate that, the Buddha's true purity is taught. Second is the mark of cause, namely uncontaminated karma, which hinders the Buddha's true self. To eliminate that, the Buddha's true self is taught. Third is the mark of birth, namely the mind-made body; because this mind-made body is an aggregate of suffering, it hinders the Buddha's true bliss. To remedy that, the Buddha's true bliss is taught. Fourth is the mark of destruction, namely transformation-death, which hinders the Buddha's true permanence. To eliminate that, the Buddha's true permanence is taught." Fifth, because of remedying the four kinds of faults of icchantikas and others, the fruitional virtue of the Buddha is taught as permanence, bliss, self, and purity. As the Ratnagotravibhāga says: "First, icchantikas slander the Dharma; to remedy that, the Buddha's true purity is taught. Second, non-Buddhists cling to a self; to remedy that, the Buddha's true self is taught. Third, śrāvakas fear suffering; to remedy that, the Buddha's true bliss is taught. Fourth, pratyekabuddhas possess a mind of abandonment, abandoning sentient beings; to remedy that, the Buddha's true permanence is taught." Sixth, four kinds are established because the retributions of causes are different. Regarding the four causes, as the Ratnagotravibhāga says: "First is the mind of faith: removing the icchantika's slandering of the Dharma, one attains the Buddha's true purity. Second is prajñā: removing the non-Buddhist's clinging to a self, one attains the Buddha's true self. Third is samādhi: by means of the samādhi of emptiness, removing the śrāvaka's fear of suffering, one attains the Buddha's true bliss. Fourth is great compassion constantly following sentient beings: removing the pratyekabuddha's mind of abandonment, one attains the Buddha's true permanence." Due to these four meanings, four kinds are established. Seventh, the Mahāyānasaṃgraha says: "There are four kinds of saṃsāra: first, upāya-saṃsāra; second, causal condition-saṃsāra; third, existing existence-saṃsāra; fourth, non-existing existence-saṃsāra." "Upāya-saṃsāra" is the mark of condition in the Ratnagotravibhāga. Ignorance serves as the condition that induces birth, and is therefore called a condition. This condition is the upāya for inducing saṃsāra; the fruit being made from the condition, it is called upāya-saṃsāra. To remedy upāya-saṃsāra, the virtue of purity is taught. "Causal condition-saṃsāra" is the mark of cause in the Ratnagotravibhāga. The causal condition of uncontaminated karma can induce transformation-saṃsāra; the fruit being named after the cause, it is called causal condition-saṃsāra. To remedy that, the virtue of self is taught. "Existing existence-saṃsāra": there is birth and again there is death, hence it says "existing existence-saṃsāra," which is the mark of birth in the Ratnagotravibhāga. This is named after its own entity, hence it says "existing existence-saṃsāra." To remedy that, the virtue of bliss is taught. Question: The Ratnagotravibhāga speaks straightforwardly of the "mark of birth"; why does [the Mahāyānasaṃgraha] now say "there is birth and again there is death"? Answer: The Ratnagotravibhāga contrasts it with the fourth, the mark of destruction, and therefore speaks of the third as birth. The Mahāyānasaṃgraha contrasts it with the fourth having death but no birth, and therefore speaks of the third as having both birth and death. "Non-existing existence-saṃsāra": at the vajropama-citta there is only death and no further birth, hence it is called "non-existing existence-saṃsāra," which is also named after its own entity. It is the mark of destruction in the Ratnagotravibhāga; the mark of destruction is having death without birth. To remedy this, the Buddha's true permanence is taught. What are universally called pāramitās mean that reaching the other shore is the culmination of the matter, with the unsurpassable fruit of buddhahood being the other shore. The Mahāprajñāpāramitopadeśa says: "Prajñāpāramitā is the true pāramitā; bodhisattvas obtain the name pāramitā by relying on the Buddha's wisdom." Question: By what meaning are they called permanence, bliss, self, and purity? Answer: Relying on the Ratnagotravibhāga, purity has two meanings: first, originally pure by nature, through the mark of sameness. Regarding the mark of sameness, the Saddharmapuṇḍarīkopadeśa says: "The three vehicles and the six destinies equally possess the tathatā-dharmakāya," hence it says "the mark of sameness." Second, purity through freedom from defilement, through the superior mark. The mark of sameness is tathatā with defilement; the superior mark is tathatā without defilement. The mark of sameness is the "natural purity" of the Saddharmapuṇḍarīkopadeśa; the superior mark is the "purity of upāya." Self has two meanings: first, through freedom from the proliferation of non-Buddhists' false clinging to a self; second, through freedom from the proliferation of śrāvakas' non-self. Bliss has two meanings: first, through abandoning all habit-energies of defilement to realize all dharmas; second, through abandoning all suffering to eliminate all mind-made bodies. Permanence has two meanings: first, not annihilating all conditioned activities, through freedom from the view of annihilation; second, not grasping unconditioned nirvāṇa, through the view of permanence. "Regarding the Buddha's dharmakāya": above, it brought forward the objective sphere to reveal the mind; here, it clarifies that the mind accords with the objective sphere. Because the Buddha's dharmakāya is permanent and so forth, giving rise to notions such as permanence regarding the Buddha's dharmakāya is called right view. Question: Earlier it was said that seeing conditioned activities as impermanent is the view of annihilation, and seeing nirvāṇa as permanent is the view of permanence; why does it now say that giving rise to [notions] such as permanence regarding the Buddha's dharmakāya is called right view? Answer: The earlier [passage] was based on clinging, and was therefore the view of permanence; the present is based on faithful understanding, and is therefore not the view of permanence. Furthermore, earlier, in terms of the right path, it truly could not be described as permanent or impermanent, yet sentient beings, regarding what is neither permanent nor impermanent, arbitrarily called it the view of permanence. Now it is clarified that although it is neither permanent nor impermanent, within what has neither name nor mark it is forcibly named and marked and praised as permanent. Corresponding to the praise of faith and understanding, it is therefore right view. In the third [part], the praise: "Right view" reiterates the preceding. Below, there are five praises: the first four are the benefits of practice, and the last one is the resource of the Dharma. Within practice, the single phrase "true heirs" is the overall benefit of completing the person. Having this right view, one is definitely able to carry on the lineage, and is therefore called a "true heir." As the Buddhagotra-śāstra says: "The fulfillment of a son of the Buddha is explained through four meanings: first is the cause, which is the mind of faith; second is the condition, which is prajñā; third is the basis, which is samādhi; fourth is the perfection, which is great compassion." That treatise also says: "The causal faith is like the father, prajñā the mother, samādhi the supportive womb, and great compassion the perfecting wet nurse. Bodhisattvas are called sons of the Buddha by virtue of these four meanings." These four, such as "born from the Buddha's mouth," correspond to those four meanings. "Born from the Buddha's mouth" corresponds to the mind of faith, because faith is generated from the teaching of the Buddha's mouth. "Born from the true Dharma" corresponds to prajñā, because it realizes the true Dharma. "Born of transformation" corresponds to samādhi, because it is generated through the cultivation of samādhi, existing now whereas originally absent. "Obtaining the remaining wealth" corresponds to great compassion, because it is the wealth of the merit of great compassion; obtaining it without yet exhausting it, it is called the remaining wealth. The latter three are the benefits of initiating practice: Born from the Buddha's mouth is the wisdom of hearing: the teaching comes out of the Buddha's mouth, and relying on it one generates understanding, which is called being born from the Buddha's mouth. Born from the true Dharma is the wisdom of contemplation: contemplation arises from the principle, which is called being born from the true Dharma. Born of transformation from the Dharma is the wisdom of cultivation: the virtue of practice was previously absent and now suddenly arises, which is called born of transformation. Obtaining the remaining wealth of the Dharma is the jewel of the Dharma. Attaining the principle on the stages is the principal wealth; now obtaining the resource of the teaching is described as the remaining wealth. Another explanation: obtaining a small portion of understanding, it is therefore called the remaining wealth. Yet another explanation: worldly wealth used during the father's lifetime is called the principal wealth; what is used by the son after the father's death is called the remaining wealth. When the Tathāgata was in the world, he personally realized the true Dharma and additionally transformed people with it, which is called the principal wealth; after the Buddha's parinirvāṇa, being able to believe and understand the true Dharma and also transmit it to transform people is called the remaining wealth. Furthermore, because the Dharma is entrusted, it is therefore said to obtain the remaining wealth of the Dharma. For a detailed explanation of "son of the Buddha," see the Commentary on the Lotus Sūtra.