涅槃玄義發源機要 1.15.1

1.15.1

二、「金剛」下，略序餘四。 然釋名總論三法體宗用，別論三法。 總既含別、別不離總，故體即是大，宗即是度，用即是滅，教相分別總別之三法耳，是故五章不出三法。 金剛寶藏等者，二十一經云「譬如寶藏，多諸珍異種種具足。 佛道甚深奧藏亦復如是，多諸奇異具足無缺，名大涅槃。 」二邊不壞故曰金剛，含攝三千故名寶藏，無二死遷變故曰恒安，無三惑熱惱故曰清涼，不老不死即常住不變也。 置毒佛性者，毒喻佛性，五味喻五道。 二十七經云「譬如有人置毒乳中，乃至醍醐皆悉有毒。 名字雖變毒性不失，若服醍醐亦能殺人。 眾生佛性亦爾，雖處五道受別異身，而是佛性常一無變。 」應以見性破惑名為殺人，即是今經大力用也。 前引置毒喻五時教，此引置毒喻五道機同，引一文而用意各別。 毒鼓，如第九經「譬如有人以新毒塗鼓，於眾人中擊。 雖無心欲聞，聞之皆死，唯除不橫死者。 是經亦爾，於諸行眾中有聞聲者，所有三毒悉皆滅盡。 雖無心思念，是經力故，能滅煩惱犯重造逆，聞已亦作菩提因緣漸斷煩惱，除不橫死一闡提輩。 」八自在我者，一、一多。 示一身以為多身，身數大小如微塵充滿十方。 如來身實非塵，以自在故現微塵身。 二、大小。 示一塵身滿大千界。 三、輕重。 以滿大千之身輕舉飛空，實無輕重。 四、色心。 如來一心安住不動，所可示化無量形類。 五、根。 六根互用。 六、得。 得一切法，亦無得想。 七、說。 演一偈，經無量劫，義亦不盡。 八、見。 如來遍滿一切處，如虛空不可得見，具如第二十一經。 常住二字者，〈壽命品〉云「常當繫心修此二字，佛是常住。 若有修此二字，當知是人隨我所行、至我至處。 」〈四諦品〉云「或聞常住二字音聲，若一經耳，即生天上。 」無上醍醐者，即經云「從熟酥出醍醐，如從《摩訶般若》出《大涅槃》」也。 二、「名含」下，結。 極教之相也者，聖人被下之言曰教，分別同異曰相。 謂分別今經三德圓融，異偏小縱橫也。 又望前諸部，明圓雖同，兼等則異。 今雖重施，同知佛性，故與兼等，其義永殊。 天竺五處不同者，五國咸名天竺，而言音各異。 天竺或言身毒、或言賢豆，皆訛也。 正言印度，印度月名，月有千名，斯一稱也。 良以彼土賢聖相繼，開悟群生照臨如月，因以名也。 奢切小殊者，謂言音大同，但奢緩親切小異。 如中國云摩訶，東南稱摩醯也。 此間楚夏者，此則言音大異，如中國云般涅，西北稱涅隷。 淮南曰楚，中原曰夏，楚即蠻夷也。 中原語正，類彼中天； 淮楚語訛，類彼西北。 《春秋後語》曰「楚之先季連苗裔曰鬻熊，其子事周文王，早卒。 子熊任，任生熊繹，成王舉文武之勤，而封於楚蠻也。 」孔安國曰：「大國曰夏。 」雙卷者，自有二經：一在王舍城鷂山中說，名佛般泥洹經，上下兩卷，即西晉帛法祖譯。 一在毘舍離國大林中重閣講堂說，名大般涅槃經，亦上下兩卷，即東晉釋法顯譯。 而此二本皆是小乘。 六卷名大般泥洹經，亦法顯所譯。 大本即無讖所翻六卷，乃是大本前分耳。 是義下，斥古非也。 肇論下，彼《涅槃無名論》云「泥洹、泥曰、涅槃，此三名前後異出，蓋是楚夏不同耳，涅槃者正也。 」故今云為彼土正音。 「如言大者」下，以此方大含多義，以例涅槃不偏翻。 一切至於此者，此即涅槃。 《大品》云「一切法中涅槃為第一。 」「又大」下，〈名字功德品〉云「所言大者，名之為常。 」神通者，《瓔珞經》云「神名天心，通名慧性。 」天心慧性究竟開發，名之為大，故曰極號。 「常樂」下，總包四德故名為大，故曰都名。 故不可翻也者，以涅槃多含，故存梵語。 是色聲之法者，手書故屬色，口說故屬聲。 「不可」下，累書是色，疊說是聲。 意云：既書梵名，不可更書華名也。

Second, from 'Vajra' onward, briefly outlining the remaining four [headings]. Now, the explanation of the title discusses the three dharmas generally, while essence, principle, and function discuss the three dharmas specifically. Since the general contains the specific and the specific is not separate from the general, the essence is precisely 'great', the principle is precisely 'crossing over', the function is precisely 'cessation', and the characteristics of the teaching merely differentiate the three dharmas of the general and the specific. Therefore, the five headings do not go beyond the three dharmas. Regarding 'vajra jewel treasury' and so forth: Fascicle 21 of the sūtra says, 'For example, like a jewel treasury, abundant in various rare and extraordinary treasures, complete with every kind. The profoundly deep and secret treasury of the Buddha path is also like this: abundant in rare marvels, complete and without lack, it is called the Great Nirvāṇa.' Indestructible by the two extremes, it is called 'vajra'; containing and gathering the three thousand [realms], it is called a 'jewel treasury'; free from the vicissitudes of the two kinds of death, it is called 'ever-peaceful'; free from the burning afflictions of the three delusions, it is called 'pure and cool'; free from old age and death, it is permanent and unchanging. Regarding 'poison placed in Buddha-nature': poison exemplifies Buddha-nature, and the five flavors exemplify the five destinies. Fascicle 27 of the sūtra says, 'For example, if someone places poison in milk, all the way to sarpirmanda it will contain poison. Though the name changes, the nature of the poison is not lost; if one consumes the sarpirmanda, it can also kill people. The Buddha-nature of sentient beings is also like this: though existing in the five destinies and receiving distinct bodies, this Buddha-nature is always one and unchanging.' Taking the perception of nature and destruction of delusions as 'killing people' is precisely the great power and function of this sūtra. The earlier citation of placing poison exemplified the five periods of teaching, while this citation of placing poison exemplifies the identity of capacity across the five destinies; citing a single passage, the intentions are distinct. Regarding the 'poison-smeared drum', as in Fascicle 9: 'For example, if someone smears a drum with fresh poison and strikes it in the midst of a crowd, though they have no wish to hear it, all who hear it die, excepting only those who do not die an untimely death. This sūtra is also like this: among assemblies of practitioners, if there are those who hear its sound, all their three poisons are completely extinguished. Though they have no deliberate thought, through the power of this sūtra it can eliminate afflictions, grave offenses, and the unpardonable acts; upon hearing it, it also serves as a cause and condition for bodhi, gradually severing afflictions, excepting only those who do not die an untimely death, the icchantikas.' Regarding the 'eight kinds of sovereign self': First, one and many: manifesting a single body as many bodies, the number and size of the bodies filling the ten directions like fine dust motes. The Tathāgata's body is truly not dust motes, yet through sovereignty he manifests a body of dust motes. Second, large and small: manifesting a body the size of a single dust mote that fills a great thousand worlds. Third, light and heavy: with a body that fills a great thousand worlds, rising lightly and flying into the air, truly having neither lightness nor heavigth. Fourth, form and mind: the Tathāgata's single mind abides unmoving, while the beings he can manifest and convert are of immeasurable forms and classes. Fifth, sense faculties: the six sense faculties function interchangeably. Sixth, attainment: attaining all dharmas without any notion of attainment. Seventh, expounding: expounding a single gāthā throughout immeasurable kalpas, its meaning is never exhausted. Eighth, visibility: the Tathāgata permeates all places, like empty space, unable to be seen—all fully detailed as in Fascicle 21. Regarding the two words 'permanently abiding': the 'Chapter on Longevity' states, 'One should constantly bind one's mind to cultivating these two words: "The Buddha is permanently abiding." If anyone cultivates these two words, you should know that this person follows where I go and reaches where I reach.' The 'Chapter on the Four Truths' states, 'If one hears the sound of the two words "permanently abiding", once it passes through the ear, one is reborn in heaven.' The 'unsurpassed sarpirmanda' is as the sūtra says: 'From clarified butter comes sarpirmanda, just as from *Mahāprajñā* comes the *Mahānirvāṇa*.' Second, from 'The title contains' onward, conclusion. 'Characteristics of the ultimate teaching': the words of the sage bestowed on those below are called 'teaching', and distinguishing similarities and differences is called 'characteristics'. This means distinguishing the round harmony of the three virtues in the present sūtra from the horizontal and vertical arrangements of the partial and small. Furthermore, looking back at the preceding texts, while their explanation of the perfect is the same, they differ in combining it with [the other teachings] and so on. Now, although it is re-bestowed, all equally realize Buddha-nature, and therefore it is completely distinct from those that combine [the other teachings]. 'The differences among the five regions of India': all five kingdoms are named India, but their spoken sounds differ. India is sometimes called Shendu or Xiandou, which are both erroneous. The correct term is Yindu; Yindu is a name for the moon. The moon has a thousand names, and this is one designation. This is truly because in that land sages and worthies appeared in succession, awakening the multitudes of living beings and shining upon them like the moon; hence it was so named. 'A slight difference in slackness and sharpness': this means that the sounds are broadly the same, differing only slightly in being slack or sharp. For instance, in the Central Kingdom one says *mahā*, while in the southeast they call it *mahe*. 'The differences between Chu and Xia here': here the sounds differ greatly, as when the Central Kingdom says *bannie*, while the northwest says *nieli*. South of the Huai is called Chu, and the Central Plains is called Xia; Chu refers to the barbarians. The language of the Central Plains is correct, akin to Central India; the language of Huai-Chu is erroneous, akin to the northwest. The *Chunqiu houyu* says: 'The ancestor of Chu was Yuxiong, a descendant of Jilian; his son served King Wen of Zhou and died early. His son was Xiongren, and Xiongren fathered Xiongyi; King Cheng, promoting the merits of Kings Wen and Wu, enfeoffed him among the barbarians of Chu.' Kong Anguo said: 'A great state is called Xia.' Regarding the 'two-fascicle versions', there are naturally two sūtras: one was expounded on Vulture Peak in Rājagṛha, titled the *Fo bannihuan jing*, in two fascicles, upper and lower, translated by Bo Fazu under the Western Jin. The other was expounded in the multi-storied lecture hall in the Great Forest of Vaiśālī, titled the *Da banniepan jing*, also in two fascicles, upper and lower, translated by the monk Faxian under the Eastern Jin. Yet both of these texts belong to the Hinayana. The six-fascicle version is titled the *Da bannihuan jing*, also translated by Faxian. The 'large text' is the translation by Dharmakṣema; the six fascicles are merely the earlier portion of the large text. From 'This meaning' onward, refuting ancient errors. From 'The treatise of Sengzhao' onward: his *Nirvāṇa is Nameless Treatise* says, 'Nihuan, niyue, and niepan—these three names appeared at different times, which is merely a difference between Chu and Xia; niepan is the correct one.' Therefore it is now said to be the correct pronunciation of that land. From 'Just as the word "great"' onward: using the fact that 'great' in this region contains many meanings to illustrate that nirvāṇa should not be translated one-sidedly. 'All arrive at this' refers to nirvāṇa. The *Dapin* says, 'Among all dharmas, nirvāṇa is foremost.' From 'Furthermore, great' onward: the 'Chapter on the Merits of the Name' says, 'What is called "great" is named permanent.' As for 'spiritual penetrations', the *Yingluo jing* says: '"Spiritual" is named heavenly mind; "penetration" is named the nature of wisdom.' When heavenly mind and the nature of wisdom are fully developed, it is called 'great'; hence it is called the 'ultimate designation'. From 'Permanence and bliss' onward: because it generally encompasses the four virtues, it is called 'great'; hence it is called the 'collective name'. 'Therefore it cannot be translated': because nirvāṇa contains many meanings, the Sanskrit word is preserved. 'Belongs to form and sound': handwritten, it belongs to form; spoken aloud, it belongs to sound. From 'Cannot' onward: writing repeatedly is form; speaking repetitively is sound. The meaning is: once the Sanskrit name is written, one should not write the Chinese name again.