勝鬘寶窟 3.18

3.18

From "World-Honoured One, the meaning of 'noble'" onwards: heretofore, the first [part] explained the existence and non-existence of the noble Dharma; from here below, the second [part] explains the existence and non-existence of noble persons. Above, the two vehicles lacked the noble Dharma, while the Buddha possessed the noble Dharma. Here, it should likewise be explained that the two vehicles are not noble persons, while the Buddha is a noble person. However, the text merely explains that the two vehicles lack [it], which thereby reveals that the Buddha possesses [it]; thus it does not separately explain that the Buddha is a noble person. The text has two [parts]: first, explaining actual non-existence; second, distinguishing provisional existence. First, "the meaning of 'noble'" generally sets forth the meaning of the ultimate, great noble [one]—that is, it explains that the Buddha possesses the meaning of "noble". "Noble" (ārya) means "correct". Rectifying beings by means of principle is called the meaning of "noble". As the Nirvāṇa [Sūtra] says: "Persons of the two vehicles are called those of crooked, deviant views"; hence it is not the correct meaning. Also, the Saddharmapuṇḍarīka says: "Persons of the two vehicles are one-eyed and dwarfishly deformed"; they are also not correct. Second, the nature of dharmas is what is correct. Penetrating to the essence of the nature of dharmas is therefore called "noble". Third, "noble" takes being contrasted with the ordinary as its meaning. At the time of the tolerance of the Dharma regarding suffering, the two vehicles cut off ordinary dharmas; but because ordinary dharmas are not exhausted, the meaning of "noble" is not yet manifest. The Buddha, however, completely exhausts the five abodes [of affliction] at once, and both types of death are abolished; only then are the dharmas of ordinary beings severed and the meaning of "noble" fulfilled; thus he is called "noble". Because the great noble [status] does not reside in the two vehicles, it is said that they are not. "Śrāvakas and pratyekabuddhas achieve limited and partial merits, and are [only provisionally] called noble": second, explaining provisional existence. This passage comes to resolve doubt: If the two vehicles are not correct, why did [the Buddha] previously call them "noble"? Therefore it explains: Because the two vehicles have only partial merits, they were previously called noble. "Limited merits": having the path of remedy within the three realms that cuts off the afflictions of the four abodes completely and attains unconditionedness is called limited merits. "Limited" stands in contrast to the noble's unlimitedness; "partial" stands in contrast to the extensive share. If viewed in terms of the five hundred yojanas in the Saddharmapuṇḍarīka, they have crossed only three hundred and have not yet crossed the two hundred; thus it says "limited". "Limited" properly refers to unconditioned merits, while "partial" refers to conditioned merits. "Noble truths": having completed the explanation of the meaning of "noble" above, this second [part] discusses the truths. The text has two [parts]: first, explaining that the two vehicles lack the truths; second, explaining that the Buddha possesses the truths. The words "noble truths" refer to the non-contrived truths. The words "they are not the truths of śrāvakas and pratyekabuddhas" mean that the objective sphere is not their dharma. "Nor are they the merits of śrāvakas and pratyekabuddhas" means that the subjective observing wisdom is not their virtue. Another interpretation: "Truths" generally covers the four truths; "nor are they the merits of śrāvakas and pratyekabuddhas" specifically strips away their two truths of the path and cessation, meaning that their noble path is insufficient and their unconditionedness is unfulfilled. Some say: "Noble truths are not the truths of śrāvakas and pratyekabuddhas" specifically strips away suffering and origination. Although the term "truths" generally applies to all four, since it subsequently explains merits to distinguish cessation and the path, here it specifically refers to origination and suffering. The mutual generation of suffering and origination is the source whence causes and conditions arise. This principle is profound and dark, not what can be comprehended by the two vehicles. Although the term "truth" is identical to what came before, the principle also takes wisdom as its substantive designation. Because the wisdom of the two vehicles is shallow and cannot penetrate the principle, it is said that they are not their truths. The second line saying "nor are they the merits of śrāvakas and pratyekabuddhas" strips away their cessation and path. The four-fascicle Abhidharma says: "Establishing merits and evils, one successively perceives the true truths." The prose commentary explains: "Evil is suffering and origination; merits are cessation and the path." Now, stating that they are not their merits strips away cessation and the path. Cultivating the path and realizing cessation are attained through cultivation and effort; because the two vehicles do not exhaust their principle, these are again stripped away from them. From "World-Honoured One, these truths" onwards: above, the truths of the two vehicles were stripped away; now it is explained that the truths belong solely to the Buddha. The sūtra text ought to state two sentences fully: first, contrasting with the previous [statement that] the two vehicles are not noble, only the Buddha is noble; second, contrasting with the previous [statement that] the two vehicles do not possess the truths, only the Buddha possesses the truths. Now, because the text abbreviates and omits the first sentence, it merely explains that the truths are the Tathāgata's. The text has three [parts]: first, explaining that the Tathāgata possesses the truths; second, praising the truths as extremely profound; third, setting forth the name and meaning of the truths. The first passage again has three [parts]: "These truths" refers to the non-contrived four truths. Second, "the Tathāgata's wisdom of initial awakening" explains that these truths are the Tathāgata's noble truths because they are known by the Tathāgata and spoken by the Tathāgata. Moreover, this passage appears precisely to explain "noble": because the Tathāgata knows these truths and speaks these truths, the Buddha is therefore named the Great Noble One. This reveals that the two vehicles are unable to know these truths and unable to speak these truths; hence they are not called the noble truths, nor are [the two vehicles] named great nobles. "Initial awakening": according to the Saddharmapuṇḍarīka-sūtra, there are two kinds of "initial": in terms of the transformation body, the initial awakening occurred at Gayā; in terms of the reward body, the initial awakening occurred in the remote past. A verse in the "Siṃhanāda" [chapter] of the Nirvāṇa [Sūtra] says: "The worldly are all situated within the eggshell of ignorance; / there is no wisdom able to crack it. / Only the Tathāgata could initially crack it; / therefore he is named the Great Awakening." From "and then for those concealed in the eggshell of ignorance" onwards: the former was self-awakening; this is awakening others. Concealment in the eggshell has two kinds: first, the four abodes; second, ignorance. The afflictions of the four abodes, which cover and obstruct sentient beings, are called concealment in the eggshell of the four abodes. Ignorance covering and obstructing is called concealment in the eggshell of ignorance. Sentient beings who are covered are called the worldly. For sentient beings concealed in the eggshell of the four abodes, the Buddha taught the contrived truths; for sentient beings concealed in the eggshell of ignorance, he taught the non-contrived truths. Both are generally called "eggshell" because the people being converted are entangled and covered by ignorance, like a bird in an eggshell. Being concealed by the eggshell, it is called "concealed". Question: Why does it speak solely of concealment in the eggshell of ignorance? Answer: It specifically clarifies that the persons of the two vehicles are still inside the eggshell. Furthermore, it differentiates them from [those] concealed in the eggshell of the four abodes, for whom the limited truths were taught. From "Therefore" onwards: third, the conclusion. "Therefore" means that these are the unlimited truths, known by the Buddha, the Noble One; hence they are called noble truths. Truly because these truths are awakened to and spoken by the Buddha, the Great Noble One, they are named noble truths.