勝鬘寶窟 2.43.4

2.43.4

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).