涅槃玄義發源機要 2.2

2.2

「文云」下，即〈如來性品〉文。二十五有者，即細開六道也。謂四洲四趣，無想天、那含天、六欲天、梵天、四禪天、四空天，二十五有生死不亡，故並名有。「我謂真我，亦佛性也不耶」，即迦葉問辭。答言，即佛答云「一切眾生悉有佛性，即是我義也。」「寤言」下，《文選》曰「寤言莫予應。」注云「謂臥而語也。」依經應作寱，牛世切，眠言也。〈如來性品〉云「譬如二人共為親友，一是王子、一是貧賤。見王子有一好刀，心生貪著。王子後持是刀逃至他國，貧人於後寄宿他家，即於眠中寱言刀刀。傍人聞之，收至王所。乃至云菩薩亦爾，出現於世說真我相。說已捨去，譬如王子持刀逃國。凡夫說言一切有我，如彼貧人止宿他舍寱言刀刀。」「又楊」下，〈嬰兒行〉止小兒啼故，以楊樹黃葉為金等者，取木人木馬皆為止啼。此喻說三十二天妄常樂我淨也。下疏云「葉喻妄常，金喻妄淨。人喻妄我，馬喻妄樂。」六道以安身適悅等者，如寒地獄中以熱間為適悅也，餘道可知。望佛猶通者，以未能究竟隔別變易生死故。非通非別者，此成四句，故屬雙非。若束而明之，只是通別，九界是通、佛界是別，故上句明菩薩而云望佛猶通也。𤚲，古候切，取牛乳也。隨其流處等者，〈如來性品〉云「譬如雪山有一味藥名曰樂味。輪王為此藥故，處處造作木筩以接是藥。其味真正。王既沒已，其後是藥或酢或鹹或甜或苦或辛或淡。如是一味，隨其流處有種種異，是藥真味停留在山，猶如滿月，乃至云祕藏亦爾，以煩惱故出種種味，所謂五道四姓。」委釋如《疏記》。倒瀉斯病者，倒即吐也。「文云」下，引〈陳如品〉也。三種病，貪、瞋、癡也。三種藥，不淨、慈心、因緣也。事理不融，故藥病互無。王復得病者，即〈哀嘆品〉中客醫喻也。王得病，即小機執無常為病也。亦藥亦病者，治邪常故名藥，障真常故名病。是勝三修者，謂常、樂、我也。舊伊縱橫，喻無常苦無我劣三修也。「又新」下，前對二邊故，中道教行理三悉受雙非之名。今以教行對理，則圓伊教行能治二邊，故得名藥。圓理亡泯，故屬雙非，故云正法正性等。唯有常淨等者，此約半與半奪，故與二奪二。若全奪者，四德俱無，如下疏記。則是習氣者，謂三寶差別，即無明心也。無明即習氣，《淨名》云「結習未盡，華則著身。」此無為緣習，非界內習也。竪出九界者，此約自行破九顯佛界名竪出，然但破事九，不破性九。橫收一切者，橫遍彼彼九界也。無邊底故常者，橫收故無邊、竪出故無底，由達無邊底，故名大丈夫。自既丈夫復調丈夫，故云能化度一切，自他融攝故不思議。「斷苦」下，亦四句釋樂：初二約斷、後二約智。初二中，前一明斷用，故云斷苦樂故樂，即是斷生死苦及涅槃樂，故得中道之大樂。後句明斷體，故云大寂故樂，即是中道永寂二邊，故名大寂。後二約智中，初句明智用，故云一切知故樂，即中道雙照二邊名一切知。後句明智體，故云身常故樂，即了了常知也。業淨者，總標也。「身淨」下，即三業俱淨也，以身兼口但云身淨。即色心不二咸空假中，故並名淨。「是故」下，總結。然此文中明常樂各有四句，明我唯一句，明淨有三句，各隨語便更無他說。例前應就理等者，例前正法正性非藥非病之文也。互顯等者，前已約理明非，今但約事明非。以前例後、以後例前，故云互顯。從地獄已上料簡者，即通別中云六道以安身適性為安樂也。從外道已上者，即藥病中云長者沒已劫掠群牛也。二乘已上者，即大小中云小者二乘也。四悉檀者，名出《智論》。悉是華言，檀乃梵語。悉之言遍，檀言為施。以歡喜生善破惡入理四法，遍施有情，故曰悉檀。又應法師云：「悉曇，此云成就。論中云悉檀者，亦悉曇也。」準此二字俱是梵音，故他宗學者或謂天台不善華梵。且古來亦云二字俱是梵語，豈獨唐代方知？故《淨名玄義》云「悉檀是外國之語。」諸法師解釋不同，或言無翻，外國多含，例如修多羅名含五義，此土不的翻也。有翻者，或翻為宗，乘墨印實，成就究竟。如是異翻，非一難可定判。南岳云：此例如大涅槃，是胡漢兼舉也。南嶽親證，不應錯用，故天台智者依之釋義。又如龍樹之名，古者譯家皆云二字並是華言，謂龍生法身、樹生生身。至于唐代，乃云龍是華言、樹是梵語，梵云那伽樹那，此云龍猛。應知龍猛既有父母禱樹之緣，復與樹那音濫，故致異釋以例悉檀。以悉訓遍，借是梵語亦應無爽。如翻究竟，亦是遍義。顯昔第一義者，昔人天教及小乘教，各指當教涅槃為第一義也。引互無為證者，即第三十五卷云「牛處無馬，馬處無牛」，名互無也。真諦涅槃者，亦同初家，以涅槃為俗諦也。彼為涅槃因修而證，故屬俗諦。引《肇論》以證俗諦無名無相也。肇有四論：一《物不遷論》、二《不真空論》、三《般若無知論》、四《涅槃無名論》。今引《物不遷》文也。江河至不流者，前波後波雖復相續而不相到，其性各住，雖注不流。日月至不周者，日月歷天晝夜無停，亦由各住，故不能周。「豈有」下，結顯涅槃無名無相也。謂江河等物及以涅槃俱俗諦故。猶是續待二假者，以冥真故、無明已盡故，非因成而有；緣真相續之假、迷悟相待之假，具二假故。即是俗諦，故有名也。執真有名者，謂俗本無名，依真立名。如劫初聖人，仰法真理、俯立俗號。真理能通因名道路，真理不動因名山嶽。所通非有者，以四門所通同一偏真，故但存隣虛名有門，析破隣虛名空門。兩亦雙非，準義可見。「指三」下，引喻結斥。三塗者，山名泰行，轘轅崤澠是也。《左傳》曰「三塗、四嶽，九州之險也。」或作荒塗者，後人妄改。彼以小能釋大所，其猶指三塗之險阻為寶所之坦夷。魚目喻小，明珠喻大，其旨可知。「問古」下，嘆美立問。而有三嘆一問：一、嘆師承道勝；二、「肇作」下，嘆述作辭高；三、「世人」下，嘆古今共許。「意復」下，是一問。雖具三美，所詮義意比望今家，孰優孰劣？故云意復云何。命世者，《文選．李陵書》曰「皆信命世之才，抱將相之具。」注云「命，名也。」言其名流播於時代也。《孟子》云「五百年必有王者興，其間必有名世者矣。」注云「名世，次聖之才，物來能名，正一世者，生於聖人之間也。」升堂入室者，以於道淺者為升堂，於道深者為入室。《論語》云「子曰：由也，升堂矣，未入於室也。」一肇而已者，什公門下有十哲、八俊、四聖，肇皆預焉。生、肇、融、叡為四聖，更加影、嚴、憑、觀為八俊，兼常、標名十哲。《僧傳》曰「通情則生融上首，精難則觀肇第一。」劉遺民覽肇所撰之論，嘆曰：「不意方袍復有平叔。」「洋洋」下，謂其文辭洋溢，盈人之耳也。《論語》云「師摯之始，關睢之亂，洋洋乎盈耳哉。」卷不釋手者，釋，放也。答中初謙己，總指日月在懷，喻其明達也。「既不」下，自斥。既不親承肇師，其法門深旨我亦難見。「鑽仰」下，雖不親承，遺文既在，尋其旨趣亦應可知。鑽仰者，顏淵嘆仲尼云：「鑽之彌覺其堅，仰之彌覺其高。」管窺者，《莊子》曰「以管窺天，以錐指地。」

From the phrase "The text says" onward, this refers to the text of the chapter "The Tathāgata Nature." The "twenty-five states of existence" are the detailed analysis of the six destinies: namely, the four continents, the four destinies, the Heaven of Non-conception, the Anāgāmin Heaven, the six heavens of the desire realm, the Brahmā Heaven, the four dhyāna heavens, and the four formless heavens. Because birth and death do not cease in these twenty-five states of existence, they are collectively called "existence." "I speak of the true self; is it not also the Buddha-nature?"—this is Kāśyapa's question. "He answered" refers to the Buddha's answer: "All sentient beings possess the Buddha-nature; this is the meaning of the self." From the phrase "speaking upon waking" onward: The *Wenxuan* says, "When I speak upon waking, none responds to me." The commentary states, "It means speaking while lying down." Following the sūtra it should be written as 寱 (phonetic *niu-shi*), which means talking in one's sleep. The chapter "The Tathāgata Nature" says: "For example, there were two men who were close friends; one was a prince, and the other was poor and lowly. Seeing that the prince had a fine sword, [the poor man] gave rise to covetous attachment in his heart. Later, the prince took this sword and fled to another country. Afterwards, the poor man lodged at another's house, and in his sleep he babbled, 'Sword! Sword!' A bystander heard it and seized him, bringing him to the king's presence." And so on, until: "The Bodhisattva is also like this: appearing in the world, he expounds the marks of the true self. Having expounded them, he departs, just like the prince who took the sword and fled the country. Ordinary people say that all things have a self, like that poor man lodging in another's house, talking in his sleep, 'Sword! Sword!'" From "Furthermore, poplar" onward: In the "Conduct of an Infant," to stop a small child from crying, yellow leaves of a poplar tree are taken for gold, and so on; taking wooden figures and wooden horses are all for the sake of stopping crying. This metaphor illustrates the thirty-two heavens falsely taking things to be permanence, bliss, self, and purity. The commentary below says: "Leaves symbolize false permanence; gold symbolizes false purity. Men symbolize false self; horses symbolize false bliss." "The six destinies taking the settling of the body and delight, etc.": just as in the cold hells, a warm interval is taken as delight; the remaining destinies may be known accordingly. "Looking toward the Buddha, it is still shared": because it has not yet completely and definitively separated from the birth and death of change. "Neither shared nor separate": this completes the four propositions, and therefore belongs to the double negation. If summarized and clarified, there are only shared and separate: the nine realms are shared, and the Buddha realm is separate; therefore the preceding sentence clarifies the Bodhisattva while saying that looking toward the Buddha, it is still shared. 𤚲 (phonetic *gu-hou*) means to milk a cow. "According to the place to which it flows," etc.: the chapter "The Tathāgata Nature" says, "For example, in the Snow Mountains there is a single-flavored medicinal herb called 'delightful flavor.' For the sake of this herb, a wheel-turning king constructed wooden tubes in various places to catch this medicine. Its flavor was genuine and authentic. After the king passed away, this medicine later became sour, salty, sweet, bitter, pungent, or bland. Although it is thus a single flavor, according to the place to which it flows it has various differences; the true flavor of this medicine remains in the mountain like the full moon." And so on, until: "The secret treasury is also like this: on account of afflictions, various flavors emerge, namely the five destinies and the four castes." The detailed explanation is as in the *Subcommentary*. "Vomiting out this illness": "pour out" means to vomit. From "The text says" onward, it cites the chapter "Ājñāta-Kauṇḍinya." The three kinds of illness are greed, anger, and delusion. The three kinds of medicine are impurity, a mind of loving-kindness, and causes and conditions. Phenomena and principle do not blend, so medicine and illness are mutually absent. "The king again fell ill" refers to the metaphor of the guest physician in the chapter "Lamentation." The king falling ill means that small capacities cling to impermanence as an illness. "Both medicine and illness": because it remedies heterodox permanence, it is called medicine; because it obstructs true permanence, it is called illness. "These are the superior three cultivations": namely, permanence, bliss, and self. The old letter *i* arranged vertically and horizontally symbolizes the inferior three cultivations of impermanence, suffering, and non-self. From "Furthermore, the new" onward: previously, in contrast to the two extremes, the threefold teaching, practice, and principle of the Middle Way all received the name of double negation. Now, contrasting teaching and practice with principle, the teaching and practice of the perfect *i* can remedy the two extremes, and thus receive the name of medicine. The perfect principle is extinguished and obliterated, and therefore belongs to the double negation; hence it speaks of the true dharma, true nature, and so on. "Only possessing permanence and purity," etc.: this is framed according to giving half and taking away half; thus two are granted and two are taken away. If completely taken away, all four virtues are absent, as stated in the commentary below. "It is the habitual tendencies": this means that the distinctions of the Three Jewels are the mind of ignorance. Ignorance is habitual tendencies; the *Vimalakīrti* says, "When residual habits are not exhausted, the flowers cling to one's body." These are unconditioned conditioning habits, not habits within the three realms. "Vertically transcending the nine realms": this refers to one's own practice breaking through the nine to manifest the Buddha realm, which is called vertically transcending; however, it only breaks through the nine realms of phenomena, not the nine realms of nature. "Horizontally gathering all": it horizontally pervades each of those nine realms. "Permanence because of having neither boundary nor bottom": because it horizontally gathers, it has no boundary; because it vertically transcends, it has no bottom. Because he penetrates the boundless and bottomless, he is called a great man. Being a great man himself, he also tames great men; thus it says he can transform and deliver all. Because self and other blend and encompass, it is inconceivable. From "Severing suffering" onward, bliss is also explained in four lines: the first two pertain to severance, and the latter two pertain to wisdom. Among the first two, the former clarifies the function of severance; hence it says "it is bliss because of severing suffering and bliss," which means severing the suffering of birth and death and the bliss of nirvāṇa, thereby attaining the great bliss of the Middle Way. The latter line clarifies the substance of severance; hence it says "it is bliss because of great quiescence," which means that the Middle Way eternally stills the two extremes, and is thus called great quiescence. Among the latter two pertaining to wisdom, the first line clarifies the function of wisdom; hence it says "it is bliss because of knowing all," which means the Middle Way doubly illuminates the two extremes, called knowing all. The latter line clarifies the substance of wisdom; hence it says "it is bliss because the body is permanent," which means knowing clearly and permanently. "Purity of karma" is the general heading. From "Purity of body" onward, all three karmas are pure; using body to encompass speech, it only says "purity of body." Namely, form and mind are non-dual, and both are empty, provisional, and middle; hence both are called pure. From "Therefore" onward is the general conclusion. However, in this text, permanence and bliss each have four lines, self has only one line, and purity has three lines; each follows the convenience of language without any other explanation. "By analogy with the preceding, one should take the principle," etc., refers to the preceding text where the true dharma and true nature are neither medicine nor illness. "Mutually revealing," etc.: previously, negation was clarified with respect to principle; now negation is clarified solely with respect to phenomena. Using the former to analogize the latter, and the latter to analogize the former, it is therefore called mutually revealing. The analysis from the hells on up refers to what was said in "shared and separate": that the six destinies take settling the body and suiting one's nature as peace and bliss. From the non-Buddhists on up refers to what was said in "medicine and illness": that after the elder died, the herds of cattle were plundered. From the two vehicles on up refers to what was said in "great and small": the small is the two vehicles. The "four siddhāntas": this term comes from the *Mahāprajñāpāramitā-upadeśa*. *Xi* (siddha) is a Chinese word, and *tan* (dāna) is a Sanskrit word. *Xi* means universal, and *tan* means giving. Because the four dharmas—delighting, generating good, destroying evil, and entering the principle—are universally bestowed upon sentient beings, it is called *siddhānta*. Moreover, Dharma Master Ying says: "Siddhaṃ is translated here as accomplishment. What the treatise calls *siddhānta* is also *siddhaṃ*." According to this, both characters are Sanskrit sounds; therefore, scholars of other traditions sometimes say that Tiantai was not proficient in Chinese and Sanskrit. Yet since ancient times it was also said that both characters are Sanskrit words; how could it be known only in the Tang dynasty? Therefore the *Profound Meaning of the Vimalakīrti Sūtra* says: "*Siddhānta* is a foreign word." Various dharma masters explained it differently: some said it is untranslated because foreign words contain multiple meanings, just as the word *sūtra* contains five meanings and is not definitively translated in this land. Among those with translations, some translate it as 'doctrine,' marking the truth with an ink line, accomplishment, and culmination. Such different translations are not singular, and it is difficult to determine definitively. Nanyue said: This is like *mahā-nirvāṇa*, which is a juxtaposition of both Hu and Han words. Nanyue had personal realization and would not have used it mistakenly, so Tiantai Zhizhe relied on it to interpret the meaning. Furthermore, as with the name of Nāgārjuna, ancient translators all said that both characters were Chinese words, meaning that the dragon produced his dharmakāya and the tree produced his physical body. When it came to the Tang dynasty, it was then said that *nāga* is Chinese and *arjuna* is Sanskrit, in Sanskrit *nāgārjuna*, translated here as Longmeng (Dragon-Valiant). One should know that since Longmeng had the circumstance of his parents praying to a tree, and it also sounded similar to *arjuna*, this led to differing explanations, by analogy with *siddhānta*. Explaining *xi* as 'universal,' even if taken as Sanskrit, should not be erroneous. Just as translating it as 'culmination' also carries the meaning of 'universal.' "Revealing the former ultimate truth": the former teachings of humans and devas and the Hinayana teaching each pointed to the nirvāṇa of their respective teachings as the ultimate truth. Citing mutual absence as proof: this refers to the thirty-fifth fascicle saying, "Where there are cattle, there are no horses; where there are horses, there are no cattle," which is called mutual absence. "Paramārtha-nirvāṇa" is also the same as the first school, taking nirvāṇa as conventional truth. For them, because nirvāṇa is realized through cultivation, it belongs to conventional truth. It cites the *Zhao Treatise* to prove that conventional truth is without name and without mark. Sengzhao has four treatises: first, *On the Immutability of Things*; second, *On the Emptiness of the Unreal*; third, *On Prajñā without Knowing*; fourth, *On the Namelessness of Nirvāṇa*. Here it cites the text of the *Immutability of Things*. "Rivers to the point of not flowing": although earlier and later waves continue one after another, they do not reach each other; their natures each abide, so although pouring forth, they do not flow. "The sun and moon to the point of not revolving": the sun and moon travel across the heavens day and night without stopping, yet also because they each abide, they cannot revolve. From "How could there be" onward, it concludes by revealing that nirvāṇa is without name and without mark. This means that things like rivers, as well as nirvāṇa, are all conventional truth. "Still being the two provisionals of continuity and relativity": because of merging with the real and because ignorance is already exhausted, it does not exist through causal completion; yet because it possesses two provisionals—the provisional of continuing in relation to the real, and the provisional of the mutual relativity of delusion and awakening—it is conventional truth, and therefore has a name. Clinging to the real having a name means that the conventional originally has no name, but establishes names based on the real. Just as the sages at the beginning of the kalpa looked up to the true principle and looked down to establish conventional designations: because the true principle can provide thoroughfare, it was named 'path'; because the true principle is unmoving, it was named 'mountain.' "That which is traversed is non-existent": because what is traversed by the four gates is identically the one biased real, merely preserving the neighbor-to-space particle is called the gate of existence, and analyzing and breaking the neighbor-to-space particle is called the gate of emptiness. Both-and and neither-nor can be known according to the meaning. From "Pointing to Santu" onward, it cites an analogy to conclude and refute. The Three Paths (Santu) are the names of mountains: Mount Taihang, Huanyuan, and the Xiao-Mian mountains. The *Zuo Zhuan* says: "Santu and the Four Sacred Mountains are the perilous places of the Nine Provinces." Some write it as "desolate path" (huangtu), which is an erroneous alteration by later people. When they use the small capacity to explain the great object, it is just like pointing to the perils and obstacles of the Santu Mountains as the level ease of the Place of Jewels. Fish eyes symbolize the small; bright pearls symbolize the great; the import can be known. From "Asking about the ancients" onward, it praises and poses a question. There are three praises and one question: first, praising the excellence of the lineage's Path; second, from "Zhao wrote" onward, praising the lofty literary quality of his writings; third, from "People of the world" onward, praising that he is universally acknowledged past and present. From "What is the meaning" onward is the one question: although possessing these three excellences, when the meaning and purport he explains are compared with our school, which is superior and which is inferior? Therefore it asks, "What is the meaning?" "Commissioned by the age": the letter of Li Ling in the *Wenxuan* says, "All believe in talents commissioned by the age, embracing the abilities of generals and ministers." The commentary says: "Commission means fame; it means his fame spread throughout the era." *Mencius* says: "Every five hundred years a true king must arise, and during that time there must be those renowned in their age." The commentary says: "Renowned in their age refers to talents second only to sages, who can give name to things as they arise and rectify an entire generation, born between sages." "Ascending the hall and entering the inner chamber": those shallow in the Way ascend the hall, while those deep in the Way enter the inner chamber. The *Analects* says: "The Master said: You has ascended the hall, but has not yet entered the inner chamber." "Only Zhao alone": under Master Kumārajīva there were ten philosophers, eight prodigies, and four sages, and Sengzhao was among all of them. Daosheng, Sengzhao, Sengrong, and Sengrui were the four sages; adding Tanying, Daoyan, Huiping, and Daozhao made the eight prodigies; together with Sengchang and Fayao, they were named the ten philosophers. The *Biographies of Eminent Monks* says: "In penetrating understanding, Daosheng and Sengrong were foremost; in subtle disputation, Daozhao and Sengzhao were first." Liu Yimin read the treatises authored by Sengzhao and sighed, "I did not expect that among the monastic robes there would again be a He Pingshu!" From "Vast and magnificent" onward, it means his literary phrasing was overflowing, filling people's ears. The *Analects* says: "When Zhi, the music master, began, and in the finale of the 'Guanju,' how magnificent was the sound that filled the ears!" "Unable to put the scroll down": *shi* means to let go. In the answer, first he humbles himself, generally pointing to the sun and moon in one's bosom as a metaphor for his brilliant penetration. From "Since not" onward, he reproaches himself: since he did not personally receive instruction from Master Zhao, it is difficult for him to perceive the profound import of his dharma gate. From "Drilling and looking up" onward: although not personally receiving it, since the surviving texts exist, by examining their purport, it should also be knowable. "Drilling and looking up": Yan Yuan praised Confucius, saying: "The more I drill into it, the harder it becomes; the more I look up to it, the higher it seems." "Looking through a pipe": the *Zhuangzi* says, "Looking at the sky through a pipe, pointing at the earth with an awl."