涅槃玄義發源機要 3.2.1

3.2.1

德有三種者，然此釋體正約法身，以三德互融故須備舉。 而於此三，各自具三，謂三身、三智、三脫，開之成九、合之成三。 三九雖殊同歸一體，一尚無一，豈有九三？ 雖無九三，九三宛爾。 佛果既爾，生因亦然，乃識體、宗、用三展轉相成，只我一念。 若知此旨，前後易明。 「法身者」下，釋三德相。 一一德中各自具三，在文可見。 釋法身中云「非色即報身，即色謂應身，雙非謂法身。 由三身互融，故名真善妙色。 」「又真」下，約三觀釋。 因修三觀，果證三身。 例一切法者，亦應云真善妙心、真善妙陰界入等，乃至根塵細開、凡聖備歷，皆可加於「真善妙」三字，以明諸法同歸三諦焉。 又例一切法者，即是以真善妙三字攝一切三法也。 法身藏等者，包含三故名藏，皆具常等。 「名德」下，二、結。 云藏德者亦爾。 二、般若言一切種智者，大論云「一相寂滅相、種種行類相貌皆知，名一切種智。 」一相寂滅即中道雙遮也，種種皆知即中道雙照也，當知三智圓融名一切種智。 故下結云「三智一心中得」，照中即一切種智、照真即一切智、照俗即道種智。 三、解脫自在解脫等者，自在即方便解脫，解脫即實慧解脫，其性廣博即實相解脫。 「無縛」下，次第釋出三脫義也。 體縛即脫者，體達也。 即是實慧達結業之縛，即解脫也。 此即釋上解脫二字。 調伏眾生自在無礙，即方便解脫，此即釋上自在二字。 令彼眾生離二死苦，名無瘡疣。 所引三文，皆下經中明百句解脫中語。 攝一切法攝一切人者，十界實法假人俱在一念，即三德故。 悉皆入中者，我究竟入，諸子分入。 餘義亦顯者，謂餘四章也。 世人解諦等者，下疏云「舊或以境為四諦、或以智為四諦」，謂凡夫無智但有於境。 所以經云「有苦無諦」，或云「苦集滅道皆是對境說智」，智即是諦，境能發智令智無所有，智能照境了境本無，境智相成故言四諦。 下疏中闕約教釋諦義，應謂言教詮辨分明是審諦義。 經云「心喜說真諦」，說即教也。 各得一途，故云非無此義。 今用理釋諦者，此即用興皇義也。 故下疏云「興皇云諦者，只是佛性涅槃非境非智、非漏非無漏、非因非果、非世出世，故名聖諦。 」此乃約理釋也。 然今約一理，隨機而有四種四諦之別，則興皇所釋未為盡善。 理當即境正者，以境是事，事元依理，故境正。 即智教俱正者，以依境發智，依智說教故。 「以理」下，理為境智教之本，舉本攝末，故以理釋諦義方允合。 能生生所生者，習因招苦果也。 所生還生能生者，於苦果上還起集因，因又招果，故云苦集迴轉。 道名能壞者，戒定慧能治苦集也。 滅是所壞者，苦集盡處名滅諦也。 更互生滅者，能壞生則所壞滅，聖人是也； 所壞生則能壞滅，凡夫是也。 「逼迫」下，如次對四諦。 如經者，如〈四諦品〉及〈聖行品〉明四諦慧中說下三文，末皆云如經，悉指二品。 有無量相者，以約十界明四諦故。 解苦無苦者，陰入皆如，無苦可捨； 煩惱即菩提，無集可斷； 邊邪皆中正，無道可修； 生死即涅槃，無滅可證。 故云乃至解滅無滅，皆即一心三諦，故云而有於實。 苦因即集、苦盡即滅，苦對即道。 一中有無量等者，一即是一實四諦，無量即三種四諦。 取道諦所治以當其用者，苦集滅處，用義乃彰。 「調御」下，即迦葉問：「云何諸調御，心喜說真諦？ 」故佛以〈四諦〉一品答之。 只是一無差別者，前約理釋諦，妙在此也。 此中遺一章者，此非正文，乃是古本闕落不生不生一義，後人校勘籤於卷上，或注於界外寫者，不曉輒入文中； 亦始疏中「如是」下有白書重點二字，亦是文中合重書「如是」二字而疏本闕落，勘者籤之。 今於「如是」字下重點，寫者不曉，亦書在文中。 鸚鵡學語，斯言驗矣。

Regarding "the virtues are of three kinds": this explanation of the essence properly takes up the dharmakāya; because the three virtues are mutually interfused, all must be presented. Within these three, each individually possesses three, namely: the three bodies, the three wisdoms, and the three liberations. Opened, they become nine; combined, they become three. Although the three and the nine differ, they identically return to the one essence. If even the one does not exist as one, how could there be nine or three? Yet although there are no nine or three, the nine and three are vividly apparent. The fruit of Buddhahood being so, the cause of sentient beings is also like this; thus one realizes that essence, principle, and function mutually generate one another, being nothing other than our single thought-moment. If one understands this purport, what precedes and follows will be easy to illuminate. From "The dharmakāya..." down explains the characteristics of the three virtues. That each virtue individually possesses three can be seen in the text. In explaining the dharmakāya it says: "Not matter is the sambhogakāya; that it is matter is called the nirmāṇakāya; double negation is called the dharmakāya. Due to the mutual interfusion of the three bodies, it is termed the true, good, and wondrous form." From "Furthermore, true..." down, it is explained in terms of the three contemplations: by cultivating the three contemplations as cause, one realizes the three bodies as fruit. Regarding "exemplifying all dharmas": one should also speak of the true, good, and wondrous mind, the true, good, and wondrous skandhas, dhātus, āyatanas, and so forth, down to the fine division of faculties and dusts, and the complete range of ordinary beings and sages—to all of these the three words 'true, good, and wondrous' may be appended, in order to clarify that all dharmas identically return to the three truths. Furthermore, "exemplifying all dharmas" means using the three words 'true, good, and wondrous' to encompass all triadic dharmas. Regarding "the store of the dharmakāya, etc.": because it contains the three it is called a store, and it fully possesses permanence and the like. From "termed virtue" down is, secondly, the conclusion; the same applies to what is called the virtue of the store. Secondly, as for prajñā speaking of the 'knowledge of all modes', the *Dàzhìdù lùn* states: "The single characteristic of quiescence, and the characteristics of diverse courses of practice and categories, are all known; this is called the knowledge of all modes." The quiescence of the single characteristic is the Middle Way's double cessation; knowing all diverse kinds is the Middle Way's double illumination; one should know that the perfect interfusion of the three wisdoms is called the knowledge of all modes. Therefore, the conclusion below states: "The three wisdoms are attained in a single mind"—illuminating the middle is the knowledge of all modes, illuminating the ultimate is the knowledge of all, and illuminating the conventional is the knowledge of the paths. Thirdly, regarding liberation: "sovereign liberation, etc."—sovereign is skillful liberation; liberation is liberation through real wisdom; its nature being vast is liberation through the real mark. From "Without fetters..." down sequentially explains the meaning of the three liberations. "Realizing that fetters are liberation": this means complete realization. That is, real wisdom realizes that the fetters of binding karma are themselves liberation. This explains the two words 'liberation' above. Subduing sentient beings with unhindered sovereignty is skillful liberation; this explains the two words 'sovereign' above. Causing those sentient beings to be free from the suffering of the two deaths is called 'being without sores or warts'. The three citations are all words from the explanation of the hundred phrases of liberation in the sūtra below. Regarding "encompassing all dharmas and encompassing all persons": the real dharmas and conventional persons of the ten realms are both within a single thought-moment, which is just the three virtues. Regarding "all enter into the middle": I enter completely, while the disciples enter partially. Regarding "the remaining meanings are also clear": this refers to the other four chapters. Regarding "worldly people explaining the truths, etc.": the commentary below says, "Ancient masters sometimes took the sphere as the four truths, or took wisdom as the four truths," meaning that ordinary persons lack wisdom and possess only the sphere. Therefore the sūtra states: "There is suffering, but no truth." Or it is said: "Suffering, accumulation, cessation, and path all speak of wisdom in relation to the sphere." Wisdom is itself the truth: the sphere can give rise to wisdom, causing wisdom to have nothing possessed; wisdom can illuminate the sphere, understanding that the sphere is fundamentally non-existent. Because sphere and wisdom mutually constitute one another, they are called the four truths. The commentary below lacks an explanation of the meaning of truth in terms of the teaching; it should be said that verbal teachings explaining and discerning clearly is the meaning of verified truth. The sūtra states: "The mind delights in speaking the true truth"—speaking is the teaching. Each attains one perspective, so it is said that it is not without this meaning. Now, in explaining truth by means of principle, this adopts the meaning of Xinghuang. Therefore the commentary below states: "Xinghuang said that truth is simply Buddha-nature and nirvāṇa: it is neither sphere nor wisdom, neither with outflows nor without outflows, neither cause nor fruit, neither mundane nor supramundane; hence it is called noble truth." This is an explanation in terms of principle. However, if now, based on the single principle, there are differences of four kinds of four truths according to capacity, then what Xinghuang explained was not yet fully consummate. "When principle is correct, the sphere is correct": because the sphere is phenomenal events, and phenomenal events fundamentally rely on principle, the sphere is correct. "That is, both wisdom and teaching are correct": because wisdom arises based on the sphere, and teaching is spoken based on wisdom. From "By means of principle..." down: principle is the root of sphere, wisdom, and teaching; presenting the root encompasses the branches, so explaining the meaning of truth by means of principle is truly fitting. "That which can generate generating that which is generated": the cause of habituation brings about the fruit of suffering. "That which is generated in turn generating that which can generate": upon the fruit of suffering, the cause of accumulation is aroused again, and cause again brings about fruit; hence it is said that suffering and accumulation revolve. "The path is called that which can destroy": morality, concentration, and wisdom can remedy suffering and accumulation. "Cessation is that which is destroyed": the place where suffering and accumulation are exhausted is called the truth of cessation. "Alternating arising and extinguishing": when that which can destroy arises, that which is destroyed is extinguished—this is the sage; when that which is destroyed arises, that which can destroy is extinguished—this is the ordinary person. From "Oppression..." down, it corresponds in sequence to the four truths. Regarding "as in the sūtra": this refers to the explanation in the 'Chapter on the Four Truths' and the explanation of the wisdom of the four truths in the 'Chapter on Noble Practice'; the three citations below both end by saying 'as in the sūtra', all pointing to these two chapters. "Possessing immeasurable characteristics": this is because the four truths are clarified in terms of the ten realms. Understanding suffering as without suffering: skandhas and āyatanas are all suchness, so there is no suffering to be abandoned; afflictions are themselves bodhi, so there is no accumulation to be severed; extremes and deviancies are all correct in the Middle Way, so there is no path to be cultivated; saṃsāra is itself nirvāṇa, so there is no cessation to be realized. Hence it says down to 'understanding cessation as without cessation', all being the single mind's three truths; hence it says 'and yet it possesses reality'. The cause of suffering is accumulation, the exhaustion of suffering is cessation, and the counterpart to suffering is the path. "Within the one there are the immeasurable, etc.": the one is the one real four truths; the immeasurable is the three kinds of four truths. Regarding taking what is remedied by the path-truth as its function: where suffering and accumulation are extinguished, the meaning of function is manifested. From "Tamer..." down: this is Kāśyapa asking, "Why do the tamers delight in their minds to speak the true truth?" Therefore the Buddha answered him with the 'Chapter on the Four Truths'. Regarding "simply being one without difference": earlier, truth was explained in terms of principle, and the marvel lies precisely here. Regarding "one chapter is omitted here": this is not the main text, but in an ancient manuscript the single meaning of 'non-arising non-arising' was missing; later collators wrote slips upon the scroll or noted it outside the borders, and copyists did not understand and rashly inserted it into the text. Also, originally below 'thus' in the commentary there were two characters written in white with heavy dots; this was also a case where the two characters 'thus' should have been repeated in the text, but the commentary manuscript lacked them, so a collator flagged it. Now, below the character 'thus' there are heavy dots, and copyists, not understanding, also wrote them into the text. 'A parrot learning speech'—this saying is indeed verified!