[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [涅槃玄義發源機要](https://indike.org/pramana/in.bauddha.taisho.1766) › 2.3.2 # 涅槃玄義發源機要 2.3.2 涅槃玄義發源機要 2.3.2 - **Language:** Classical Chinese ### [2.3.2](https://indike.org/pramana/in.bauddha.taisho.1766.2.3.2) 緣覺侵習，如燒炭成灰。 菩薩俱盡，如炭灰俱無。 」宗在他經者，通教體法，非今圓頓也。 「一切」下，下三教菩薩、藏通羅漢，咸破偏疑，同成圓佛。 「佛開」下，既開通即圓，云何更立通義？ 聾聵之徒者，於法華中機生未脫，斥為聾聵； 於今得悟，悉是聰明。 聵（五怪切），聾也。 斥故顯新者，故即劣三修，新即勝三修。 「波動」下，用〈哀嘆〉春池失珠喻也。 瓦礫喻小理，月形即珠喻圓理，委釋如《疏記》。 肇以昔教三乘所證之理，而解今經圓融涅槃，何異捉礫為珠也。 綱維，即綱上大繩，故綱維整則網目正，綱維闕則網目墮。 涅槃大義喻以綱維，九折十演其猶網目。 涅槃義壞，折演何為？ 故云安寄。 「執佛」下，昔教方便，佛於《法華》、《涅槃》已斥為權，故云遺棄。 十演者，彼有十九篇，而名九折十演。 折者，問難也。 演者，答釋也，謂一開宗、二覈體、三位體、四徵出、五超境、六搜玄、七妙存、八難差、九辨差、十責異、十一會異、十二詰漸、十三明漸、十四譏動、十五動寂、十六窮源、十七通古、十八考得、十九玄得。 於中一、三、五、七、九、十一、十三、十五、十七、十九是演，餘九是折。 終非三德者，十演之談但明昔教涅槃，終非圓常三德也。 「今言」下，今師正明涅槃無名之義。 請尋文覈旨，比望肇師，雖塗漢之相遠、山毫之相絕未得為喻。 優劣歷然，其猶指掌，非獨情也。 初舉三德釋涅槃，次離九界釋無名。 六道并三教三乘，合成九界。 從所離等者，所離即九界，能離即佛界，乃是無九界涅槃之名故曰無名，而有佛界三德之名也。 故知涅槃無名四字，上二顯能離、下二明所離，以約能所相待，故屬有門。 即諸名無名者，即九界名是，佛界無名，故云便是涅槃。 此約絕待，故屬空門。 涅槃非四者，三一互融，豈存四相？ 須知四門還是三觀，即空故名即無名，即假故不離九界名，即中雙照是兩亦、雙遮是俱非。 當曉十界一心三觀，融攝涅槃無名之旨，不離方寸皎在目前。 豈假九折十演迂曲而談哉？ 故名無緣者，不緣二邊也。 「今亦」下，無六道名，即不緣眾生； 無四聖名，即不緣法； 有祕藏名，即緣於如來。 況復下地等者，佛眼佛耳尚不見聞，況餘四眼四耳而能見聞耶？ 問：佛眼佛耳豈不見聞耶？ 答：見無見相、聞無聞相，故云不見聞也。 大悲方便者，隨四悉機施設假名也。 動樹舉扇喻名相，月喻實理。 「文云」下，即第二十一文也。 坻羅婆夷，疏云是鷃雀，一音二名。 「智度」下，論四十六文也。 更設五陰等者，開心故成五陰，開色故成十二入，心色俱開故成十八界，故此三科不出色心楓柟。 「或復」下，所列諸名散在經文。 欲有見無明四流所不能漂，名洲陼。 《爾雅》曰「水中可居曰洲，小洲曰陼。 」能遮煩惱惡風雨，故名窟宅。 圓法遍攝故圓修者，如服乳糜更無所須，最第一故，喻之醍醐。 能扶起闡提圓信心故，喻之以杖。 故三十四經云「是經能為一闡提杖，猶如羸人因之得起。 」照了破戒猶如明鏡，故經云「是經即是毀戒眾生之明鏡也。 」如世間鏡見諸色像，故云為破戒明鏡。 有本於「為」字下加一字者，非。 「不可」下，釋喻虛空義也。 即空中，故如空不可得。 遍一切，故如空無障礙。 「大論」下，眾生假名，五陰實法，皆因中之稱。 既通極果，例知涅槃果稱亦通因中，故知十界悉言安樂。 名不在內等者，不在內即非空，不在外即非有，中間即兩亦，常自即雙非。 是字不住，即四性不可得，名性空。 亦不不住者，此空亦空，名相空。 涅槃亦爾者，佛菩薩是能住之人，涅槃是所住之法，人既二空，法豈不爾。 人法不二，體性無殊。 合求亦不可得者，謂具足三德亦非涅槃也。 此明三德若具若各皆無定相，故各各求及合求皆不可得，方名涅槃。 > \[For\] pratyekabuddhas, the residual habituations are affected, like burning charcoal to ash. For bodhisattvas, both are completely exhausted, like having neither charcoal nor ash.' That its tenet lies in other sūtras means that it embodies the phenomena according to the shared teaching, not the present perfect and sudden \[teaching\]. Below, 'all' means that the bodhisattvas of the lower three teachings and the arhats of the tripiṭaka and shared \[teachings\] all shatter their partial doubts and together become perfect Buddhas. Below, 'the Buddha opening' means: since opening the shared teaching makes it identical to the perfect, why further establish a shared meaning? 'The deaf and blind' refers to those whose capacities were unripe in the Lotus Sūtra and had not yet been liberated, who were rebuked as deaf and blind; attaining awakening at present, they are all perceptive. 聵 (fanqie: wu + guai) means deaf. To rebuke the old and reveal the new means: the old is the inferior three cultivations, while the new is the superior three cultivations. Below, 'waves stir' uses the parable of losing the pearl in the spring pond from the 'Lamentation Chapter'. Broken tiles and gravel symbolize the lesser principle; the circular moon, which is the pearl, symbolizes the perfect principle; detailed explanations are as in the Commentary and Notes. When Zhao explained the perfectly integrated nirvāṇa of the present sūtra using the principle realized by the three vehicles of the past teachings, how was it different from seizing gravel for a pearl? 'Main rope' is the great rope at the top of a net; therefore, when the main rope is in order, the meshes are straight; when the main rope is missing, the meshes collapse. The great meaning of nirvāṇa is compared to the main rope; the nine refutations and ten expositions are like its meshes. When the meaning of nirvāṇa is ruined, what do the refutations and expositions rely on? Hence it is said: 'Where can they lodge?' Below, 'grasping the Buddha' refers to the skillful means of the past teachings, which the Buddha in the Lotus Sūtra and the Nirvāṇa Sūtra had already rebuked as provisional; hence it is said that they are 'discarded'. As for the ten expositions: that \[work\] has nineteen sections in total, and is named 'nine refutations and ten expositions'. 'Refutations' are interrogative objections. 'Expositions' are answering explanations: namely, 1. Opening the Tenet, 2. Examining the Substance, 3. Determining the Position of Substance, 4. Inquiring into Origin, 5. Transcending the Objective Sphere, 6. Searching for the Profound, 7. The Wondrous Existing, 8. Objections to Differences, 9. Discerning Differences, 10. Reproaching Divergence, 11. Reconciling Divergence, 12. Interrogating Gradualness, 13. Clarifying Gradualness, 14. Ridiculing Movement, 15. Movement and Quiescence, 16. Exhausting the Source, 17. Penetrating the Ancient, 18. Investigating Attainment, and 19. Profound Attainment. Among them, 1, 3, 5, 7, 9, 11, 13, 15, 17, and 19 are expositions; the remaining nine are refutations. 'Ultimately not the three virtues' means that the discourse of the ten expositions only clarifies the nirvāṇa of the past teachings, and is ultimately not the perfectly permanent three virtues. Below, 'now it is said' is where our master properly clarifies the meaning of 'nirvāṇa is nameless'. Please examine the text and investigate the import: comparing it to Master Zhao, even the vast distance between road and Milky Way or the sheer disparity between a mountain and the tip of a hair cannot serve as a comparison. Superiority and inferiority are clearly distinct, like \[looking at\] one's palm; it is not merely subjective bias. First, he cites the three virtues to explain nirvāṇa; next, he separates from the nine realms to explain namelessness. The six destinies together with the three vehicles of the three teachings combine to form the nine realms. 'From what is separated,' etc., means: what is separated is the nine realms; that which can separate is the Buddha-realm. It is because it lacks the names of the nirvāṇa of the nine realms that it is called nameless, whereas it possesses the names of the three virtues of the Buddha-realm. Hence we know that for the four characters 'nirvāṇa is nameless' (nie pan wu ming), the first two reveal that which can separate, and the latter two clarify that which is separated; being framed in terms of the relativity of the subject and object \[of separation\], it pertains to the gate of existence. 'Identity of all names with namelessness' means: the very names of the nine realms are themselves the namelessness of the Buddha-realm; hence it is said to be 'precisely nirvāṇa'. This is framed in terms of absolute transcendence, so it pertains to the gate of emptiness. 'Nirvāṇa is not four' means: the three and the one interpenetrate; how could the four characteristics remain? One must know that the four gates are simply the three contemplations: being identical to emptiness, names are precisely nameless; being identical to the conventional, it does not depart from the names of the nine realms; being identical to the middle, double illumination is the affirmation of both, and double negation is the denial of both. One should understand that the ten realms, the single mind, and the three contemplations completely integrate and encompass the import of 'nirvāṇa is nameless', not departing from one's own heart-mind, clearly present before one's eyes. Why rely on the nine refutations and ten expositions to speak in such a roundabout manner? Hence it is named 'objectless' because it does not take either of the two extremes as an object. Below, 'now also' means: lacking the names of the six destinies, it does not take sentient beings as an object; lacking the names of the four noble \[realms\], it does not take phenomena as an object; possessing the name of the secret treasury, it takes the Tathāgata as an object. 'How much more so the lower stages,' etc., means: if even the Buddha-eye and Buddha-ear do not see or hear, how could the remaining four eyes and four ears be able to see or hear? Question: Do the Buddha-eye and Buddha-ear truly neither see nor hear? Answer: Seeing is devoid of the characteristic of seeing; hearing is devoid of the characteristic of hearing; hence it is said 'neither see nor hear'. 'Great compassion and skillful means' refers to establishing provisional names in accordance with the capacities of the four modes of siddhānta. Stirring a tree and raising a fan symbolize names and characteristics; the moon symbolizes the true principle. Below, 'the text says' refers to the text of the twenty-first \[fascicle\]. Tilavāyī: the commentary says it is a quail, having two names for one sound. Below, 'Treatise on Great \[Wisdom\]' refers to the text in the forty-sixth \[fascicle\] of the treatise. 'Further establishing the five aggregates,' etc., means: unpacking mind forms the five aggregates; unpacking matter forms the twelve sense-bases; unpacking both mind and matter forms the eighteen dhātus; therefore, these three categories do not exceed matter and mind, \[just as various timbers do not exceed\] maple and nanmu. Below, 'or again' refers to various names listed throughout the sūtra text. That which cannot be swept away by the four floods of desire, existence, views, and ignorance is named an 'islet' (zhōu-zhǔ). The Erya says: 'A habitable place in the water is called an islet (zhōu); a small islet is called a zhǔ.' That which can shelter from the evil wind and rain of afflictions is named an 'abode'. Because the perfect dharma all-inclusively embraces, it is the 'perfect practice'; just like consuming milk-gruel leaves no further need, being the utmost supreme, it is compared to ghee. Because it can prop up the icchantika's perfect faith, it is compared to a 'staff'. Hence the thirty-fourth \[fascicle of the\] sūtra says: 'This sūtra can serve as a staff for an icchantika, just as a frail person can stand up by leaning on it.' Because it illuminates the breaking of precepts like a bright mirror, the sūtra says: 'This sūtra is precisely a bright mirror for beings who break the precepts.' Just as an earthly mirror reflects various visible forms, it is called a 'bright mirror for breaking precepts'. Certain editions add a character under the word 'for' (wéi), which is incorrect. Below, 'inconceivable' explains the meaning of the metaphor of empty space. Being identical to emptiness and the middle, it is ungraspable like empty space. Pervading all, it is unobstructed like empty space. Below, 'Great Treatise' says: the provisional designations of sentient beings and the actual phenomena of the five aggregates are both designations in the causal stage. Since they extend to the ultimate fruit, by analogy we know that the designation of the fruit of nirvāṇa also extends to the causal stage; hence we know that all ten realms are spoken of as peaceful and joyful. Below, 'names are neither within,' etc., means: not being within is non-emptiness; not being without is non-existence; the intermediate is the affirmation of both; always self-identical is the negation of both. 'This character does not abide' means that the four natures are ungraspable, which is called emptiness of nature. 'Nor does it not abide' means that this emptiness is also empty, which is called emptiness of characteristics. 'Nirvāṇa is also thus' means: Buddhas and bodhisattvas are the persons who abide; nirvāṇa is the dharma that is abided in; since the person is already twofold empty, how could the dharma not be likewise? Person and dharma are non-dual, their essential nature has no difference. 'Seeking them combined is also ungraspable' means that even being endowed with the three virtues is not nirvāṇa. This clarifies that the three virtues, whether endowed \[together\] or each \[apart\], are devoid of fixed characteristics; therefore, seeking them separately or seeking them combined are both ungraspable—only then is it named nirvāṇa. > — English (machine translation) (machine translation) - [Previous: 2.3.1](https://indike.org/pramana/in.bauddha.taisho.1766.2.3.1) - [Next: 2.3.3](https://indike.org/pramana/in.bauddha.taisho.1766.2.3.3) - [Up: 2.3](https://indike.org/pramana/in.bauddha.taisho.1766.2.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1766~en-mt.2.3.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1766.2.3.2](https://indike.org/pramana/in.bauddha.taisho.1766.2.3.2) · Pramāṇa