涅槃玄義發源機要 2.5

2.5

無記性亦有亦無者，謂無記有四種：一異熟、二威儀路、三工巧處、四通果。異熟者，謂三界五道果報五陰即異時熟故、變異熟故、異類熟故。具此三義，故名異熟。二、威儀，有二：一、威儀事，謂行住坐臥四塵為性。二、威儀心，即意識強盛，能引發威儀。眼等五識自性羸劣，雖緣威儀，不能引起威儀；第七末那唯執賴耶為內我，既不緣色等四塵，所以不發威儀；第八賴耶雖緣色等諸塵，亦性是羸劣，不能引發威儀。言路者，謂威儀行路也。工巧者，一、工巧事，謂彩畫彫鏤，五塵為體。二、工巧心，即是意識。眼等非威儀準前。四、通果者，謂證果有於通用。亦名變化無記：一、變化事，謂改易形質，無而歘有。小乘以五塵為性，大乘以五陰為性。二、變化心，即是意識。今云亦有，即佛果有工巧及異熟；亦無，即佛果無威儀路及通果。如下光宅簡出二種，其義自顯，故注云云。一、知解者，即工巧。二、果報者，即異熟。然此去取，皆是人師情計，不當正理，弗可致詰，總如下破。「如棊」下，釋佛地有知解無記也。棊者，《博物志》曰「舜造圍棊，丹朱善之。」書者，《帝王世紀》曰「黃帝垂衣裳，蒼頡造文字，然後書契始作。」射者，《禮記》曰「男子生，桑弧蓬矢六射天地四方。」鄭玄注曰「天地四方，男子所有事也。」御者，《家語》曰「善御馬者，正銜勒、齊轡策、均馬力、和馬心。」故曰：無聲而馬應轡，策不舉而極千里。夫無銜勒而用箠策，馬必傷、車必敗，故曰：御四馬者執六轡。「果報者」下，釋佛地有果報無記也。「開善」下，即開善寺智藏、莊嚴寺僧旻，并光宅寺法雲，即梁朝三大法師也。今此二師立義，不許佛地有無記。初且總示，故云並言至善性。「知解」下，釋出佛果無知解無記也。有多釋者，合云有二釋，不應云多。是善性者，謂棊書等知解非是無記，以通佛果有之，故云是善性。「餘人」下，除闡提及佛果，凡夫至菩薩悉曰餘人。此謂棊書等，在餘人得云知解無記，在佛地悉名為善，非無記也。「言果」下，釋出佛果無果報無記也。多有異具者，「具」應作「熟」，文誤。無復報法者，謂佛無生死中異熟執故。此明佛但有習因習果也。「夫三」下，總斥。尚不是真者，三性尚非小教偏真也，以偏真涅槃無三性故。「何得」下，尚非偏真，何以用此釋於中道極果大涅槃耶？如野人曝背等者，《列子》曰「野人之所安、野人之所美，謂天下無過者。宋國有田夫，常衣縕黂（符分切。縕黂，亂麻也）僅以過冬。既春東作，自曝於日，不知天下之有廣夏隩室、綿纊狐狢。顧謂其妻曰：『負日之暄，人莫之知。以獻吾君，將有重賞。』里之富室而告之曰：『昔人有美茙菽甘枲莖芹萍子者，對鄉豪稱之。鄉豪取而甞之，蜇於口、慘於腹。眾哂而怒之，其人大慚。子其類也。』」今以諸師喻野人，三性喻曝背，涅槃喻至尊。今師斥之，喻里之富室也。五種言之者，五名雖異，其體無殊。性淨即法身，乃至即正因。正因即不生，不生乃至即性淨。餘義皆爾，舉一即五、舉五即一。總指一部者，以二十五品通名涅槃故。

"Indeterminate nature is also both existent and non-existent": this means that there are four kinds of indeterminate nature: first, karmic maturation; second, deportment; third, technical crafts; fourth, supernormal fruits. Karmic maturation means the karmic retribution five aggregates of the five destinies within the three realms: because they mature at a different time, mature through mutation, and mature into a different category. Endowed with these three meanings, it is called karmic maturation. Second, deportment has two aspects: first, the matters of deportment, taking walking, standing, sitting, and lying down—the four sense-data—as their nature. Second, the mind of deportment, which is the strong mental consciousness that can initiate deportment. The five consciousnesses, such as the eye consciousness, are naturally weak in nature; although they take deportment as an object, they cannot initiate deportment. The seventh, manas, only grasps the ālayavijñāna as an inner self; since it does not take the four sense-data such as form as its object, it does not generate deportment. Although the eighth, ālayavijñāna, takes sense-data such as form as its object, its nature is also weak, and it cannot initiate deportment. The word "path" refers to the path of walking in deportment. Third, technical crafts: first, the matters of technical crafts, referring to painting, carving, and engraving, taking the five sense-data as their substance. Second, the mind of technical crafts, which is the mental consciousness. That the eye consciousness and others are not deportment follows the previous rule. Fourth, supernormal fruits refers to attaining supernormal functions upon realizing the fruit. It is also called transformative indeterminate: first, transformative matters, referring to altering physical forms, suddenly coming into being from non-existence. The Hīnayāna takes the five sense-data as its nature; the Mahāyāna takes the five aggregates as its nature. Second, the transformative mind, which is the mental consciousness. Now, saying "also existent" means the Buddha-fruit has technical crafts and karmic maturation; saying "also non-existent" means the Buddha-fruit lacks deportment and supernormal fruits. As Guangzhai differentiates the two kinds below, its meaning becomes clear naturally, hence the note says "and so forth." First, "understanding," which is technical crafts. Second, "retribution," which is karmic maturation. However, these choices and rejections are all the personal reckonings of human masters, not conforming to correct principle and unable to withstand interrogation, all being refuted below. From "Like chess" downward, it explains that the Buddha-stage possesses the indeterminate nature of understanding. "Chess": the *Bowuzhi* says, "Shun created go, and Danzhu was skilled at it." "Writing": the *Diwang shiji* says, "The Yellow Emperor lowered his garments, and Cangjie created writing, after which written tallies first began." "Archery": the *Liji* says, "When a male child is born, a mulberry bow and artemisia arrows are used to shoot six times toward heaven, earth, and the four directions." Zheng Xuan's commentary states: "Heaven, earth, and the four directions are the concerns of a man." "Charioteering": the *Jiayu* says, "One who is skilled at driving horses adjusts the bit and bridle, aligns the reins and whip, balances the horse's strength, and calms the horse's mind." Hence it is said: without a sound, the horse responds to the reins; without raising the whip, it reaches a thousand leagues. If one uses the whip without a bit and bridle, the horse will surely be hurt and the carriage destroyed; hence it is said: one who drives four horses holds six reins. From "Retribution" downward, it explains that the Buddha-stage possesses the indeterminate nature of retribution. From "Kaishan" downward, this refers to Zhizang of Kaishan Temple, Sengmin of Zhuangyan Temple, and Fayun of Guangzhai Temple, who are the three great Dharma masters of the Liang dynasty. The doctrines established by these two masters now do not allow that the Buddha-stage possesses indeterminate nature. First, it shows this generally, hence it says they both speak of the nature of supreme goodness. From "Understanding" downward, it explains that the Buddha-fruit lacks the indeterminate nature of understanding. "There are many explanations": it should be said that there are two explanations; it should not say "many." "It is of a wholesome nature" means that understandings such as chess and writing are not indeterminate; because they universally exist in the Buddha-fruit, it says they are of a wholesome nature. From "Other people" downward: excluding icchantikas and the Buddha-fruit, all from ordinary people up to bodhisattvas are called "other people." This means that for chess, writing, and the like, in other people they can be called the indeterminate nature of understanding, but in the Buddha-stage they are all called wholesome, not indeterminate. From "Speaking of retribution" downward, it explains that the Buddha-fruit lacks the indeterminate nature of retribution. "Has many different provisions (*ju*)": *ju* should be *shu* (maturations); the text is an error. "No longer having retribution dharmas" means the Buddha has no grasping of karmic maturation within saṃsāra. This clarifies that the Buddha only has habitual causes and habitual fruits. From "Now, the three [natures]" downward, it criticizes them in general. "Still not being the true": the three natures are not even the biased truth of the small teaching, because the nirvāṇa of biased truth lacks the three natures. From "How can it" downward: not even being the biased truth, how can one use this to explain the great nirvāṇa of the ultimate fruit of the Middle Way? "Like a rustic sunning his back," etc.: *Liezi* says, "What a rustic is comfortable with and finds good, he considers unsurpassed in the world. In the state of Song there was a farmer who constantly wore clothes of coarse, tangled hemp just to pass the winter. When spring came and eastern plowing began, he sunned himself in the sun, not knowing that in the world there were vast mansions, inner chambers, fine silk floss, and fox and badger furs. He looked back and said to his wife, 'No one knows the warmth of exposing one's back to the sun. If I present it to our lord, there will surely be a heavy reward.' A wealthy man of the neighborhood told him, 'In the past, someone found wild beans, sweet hemp stalks, water celery, and duckweed seeds delicious, and praised them to a local dignitary. The local dignitary took and tasted them; they stung his mouth and sickened his stomach. The crowd laughed at and grew angry with him, and the man was deeply ashamed. You are of his kind.'" Here, the various masters are compared to the rustic, the three natures are compared to sunning one's back, and nirvāṇa is compared to the sovereign. The present master's criticism of them is compared to the wealthy man of the neighborhood. "Speaking of five kinds": although the five names are different, their substance has no distinction. The purity of nature is the dharmakāya, and so on up to being the direct cause. The direct cause is non-arising, and non-arising is, and so on up to, the purity of nature. Other meanings are all like this: to bring up one is to bring up five; to bring up five is to bring up one. "Generally referring to the whole text": because the twenty-five chapters are collectively named Nirvāṇa.