涅槃玄義發源機要 2.3.4

2.3.4

」「絕方」下，正釋方便。 初、絕偏顯圓。 有本「絕方便」下多一「絕」字者，誤。 「如經」下，依經總立。 「三藏」下，約教別示。 一切疑網，即三教偏疑。 寧起疑網者，寧，願辭也。 以疑是解津，不起疑心豈得生解？ 故〈迦葉品〉云「若人於此生疑心者，能破煩惱如須彌山。 」故知執小為決定者，無由入圓。 方便道中者，即觀行相似也。 「是圓」下，結成四門。 亦有亦無門者，一即三，是亦有。 三即一，是亦無。 不可思議，即非三非一，故屬雙非門。 「若謂」下，真道開示悟入，即四十真因位也。 金錍，喻涅槃教。 眼膜，喻無明。 三指，喻三諦。 是名究竟絕者，對前方便真因分顯通名究竟，非剋指妙覺也。 而無一言者，言由心變，即言是心。 心空故言空，故滿法界無一可得。 心滿例爾，心無定相隨緣而起，隨染緣則起九界心，隨淨緣則起佛界心，染淨雖別只是一心，心性亡泯故無一念。 「然諸」下，引諸經證成。 又諸菩薩言於言等者，三十二菩薩各說不二法門，即是言於詮理之教，故曰言於言。 淨名杜口直顯絕理，文殊讚淨名云「寂然無說，真入不二。 」即是以言詮於無言之理，非絕非不絕。 如別四門者，非藏通之絕、非六道之不絕。 前火木者，進火杖也。 草喻所絕，木喻能絕。 次、「總結」下，顯前五重皆依經立義，非是徒然，故徵經顯門以收五義。 在文可見。 同名，即通名也。 四者門也者，涅槃是所入理，四說是能入門。 「如天」下，天帝喻理，千名喻門。 涅槃是名等者，亦由人以定體為名，彰德立字也。 不可復空者，意謂涅槃是妙有故也。 具相續相待二假者，如前說。 乃即真之義者，以即真故，非全同世諦。 而不冥真者，以不冥真故，非全同真諦。 故與前三師立議並殊。

"From "Severing expedients" downward: directly explaining expedients. First, severing the partial to reveal the perfect. In some editions, there is an extra character "severing" under "severing expedients," which is an error. From "As the sūtra says" downward: general establishment based on the sūtra. From "Tripiṭaka" downward: distinct indication according to the teachings. "All nets of doubt" are the partial doubts of the three teachings. In "Rather give rise to a net of doubt": *ning* (rather) is an expression of preference. Because doubt is the ford to understanding, if one does not give rise to a doubtful mind, how could understanding arise? Hence the "Kāśyapa Chapter" says: "If a person gives rise to a doubtful mind regarding this, they can shatter afflictions like Mount Sumeru." Therefore, we know that those who cling to the small as definitive have no way to enter the perfect. In "in the expedient path": this refers to the contemplation-practice and resemblance [stages]. From "This is the perfect" downward: concludes into the four gates. In "The gate of both existence and non-existence": one being three is both existence; three being one is both non-existence. Inconceivable means neither three nor one, so it belongs to the gate of double negation. From "If it is said" downward: the opening, displaying, awakening, and entering of the true path refers to the forty stages of true causes. The golden probe allegorizes the nirvāṇa teaching. The cataract on the eye allegorizes ignorance. The three fingers allegorize the three truths. In "This is called ultimate severance": contrasted with the preceding expedients, the partial revelation of the true causes is comprehensively called ultimate; it does not explicitly designate sublime enlightenment. In "Yet not a single word": words are transformed from the mind; words are directly the mind. Because the mind is empty, words are empty; hence throughout the entire dharma realm, not a single one can be apprehended. The mind filling [all] is analogized similarly: the mind has no fixed characteristics and arises according to conditions; following defiled conditions it gives rise to the minds of the nine realms, while following pure conditions it gives rise to the mind of the Buddha realm. Although defiled and pure differ, they are only the one mind; because mind-nature is obliterated, there is not a single thought. From "However, the sūtras" downward: citing various sūtras to corroborate. In "Moreover, the bodhisattvas speaking of speech" and so on: the thirty-two bodhisattvas each spoke of the dharma gate of non-duality, which is speaking of the teaching that explains principle; hence it is called "speaking of speech." Vimalakīrti held his tongue, directly revealing the principle of severance. Mañjuśrī praised Vimalakīrti, saying: "Quiescent without words, this is truly entering non-duality." This is using words to explain the principle beyond words: neither severed nor unsevered. Like the four gates of the separate [teaching], it is neither the severance of the Tripiṭaka and shared teachings nor the non-severance of the six realms. The former fire-wood refers to a firebrand. Grass allegorizes what is severed; wood allegorizes that which severs. Next, from "General conclusion" downward: showing that the preceding five layers all establish their meaning based on the sūtra, not in vain; hence citing the sūtra to reveal the gates and subsume the five meanings. This is apparent in the text. "Same name" means the general name. In "The four are gates": nirvāṇa is the principle entered; the four statements are the gates that can enter it. From "Like Indra" downward: Indra allegorizes principle, and the thousand names allegorize the gates. In "Nirvāṇa is a name" and so on: it is also because people designate names by fixing essences and establish titles to manifest virtues. In "Cannot be made empty again": the meaning is that nirvāṇa is subtle existence. In "Endowed with the two designations of continuity and relativity": as explained before. In "This is the meaning of being identical with the ultimate": because it is identical with the ultimate, it is not completely the same as conventional truth. In "Yet not united with the ultimate": because it is not united with the ultimate, it is not completely the same as the ultimate truth. Therefore, it differs from the positions established by the three previous masters.