涅槃玄義發源機要 3.2.2

3.2.2

然此不生不生之義，若欲例說者，如德王中明四句，謂生生、生不生、不生生、不生不生也。 生生是無明生死，生不生是斷德解脫，不生生是智德般若，不生不生是理體法身。 而此四句，即一而四、即四而一，令易解故，總唱四句即名、不生不生即體、不生生即宗、生不生即用、如此演說即教，非但經體義明，餘義亦顯。 性有五種者，正因約理，餘四約事。 以約理故，雖非因果，體遍因果。 所生智慧因緣之境，已是於因； 智慧望果，復是於因。 故曰因因。 果果性者，菩提智德已是於果，復得涅槃斷德之果，故云果果。 「今且」下，約五陰正示，以五陰之境常現前故。 所以止觀初唯觀陰，煩惱等九待發方觀。 今從要的，故約陰境以示五性。 五陰下所以者，所以，猶義理也。 五陰是事、佛性是理，事由理變，此事即理，故云所以也。 五陰是因，復生智慧之因，故曰因因。 問：五陰是果，何名因耶？ 答：凡夫妄果，望佛仍因。 智慧增成者，分證、究竟悉曰增成智慧。 所滅者，所滅即無明，無明滅處即涅槃果。 餘一切法者，即界入等。 果果性為名者，以經名大涅槃故。 正性為體者，正性是妙理故。 因因性果性為宗者，以因果為宗故。 問：既以因果為宗，何故不攝涅槃斷果耶？ 答：其實兼之，但經題正約果果而立其義，既便故，宜當名。 若準前義，亦應云總攝五性為名也。 因性為用者，十二因緣是所破故，以所顯能用義明矣。 二即不二等者，二謂因果、不二即理體，事理融一故並相即不二。 不可為二者，以名事分別，則不二之體不可為因果之宗，故云不可為二，下句例說。 「既立」下，正約名事分別以立五章。 修行喉襟者，如身之喉、如衣之衿，蓋言要也。 莫過因果者，以因收萬善、果攝萬德故。 略有三種者，謂三修、五行、一行也。 次第標釋，故不先列。 問：《淨名玄》云「涅槃非無五行之因，而果正因傍，以果為宗。 」又上句云「莫過因果」，何故但引三種明因之文以釋宗義耶？ 答：雖引因文，因必克果，則與上句義同。 符經簡示，則與《淨名玄義》義同。 下名三修，云能得常果，成涅槃食。 五行中，云修是行已，得二十五三昧，住大涅槃。 〈德王〉中到彼岸，〈師子吼〉中住大涅槃。 一行中，大乘大涅槃。 此等皆是所克之果，故知明因意在於果，則是今經明宗之意，以此經中正譚果人所證故也。 斥諸比丘者，以圓斥小也。 顯於非常非無常者，即因果所顯之體也。 劣三修者，即所破無常也。 是煩惱薪者，以二乘人無明全在，故勝三修即當住因果也。 涅槃食者，即所證理，分理、極理悉名為食。 四眾，即四十真因也。 即是甘嗜者，智能證理，故喻甘嗜。 履而行之者，履踐其性體而修因至果。 法常等者，法即所履之境，佛即能履之智。 何意增減者，增至二三，減至二一。 置事緣理者，諸比丘棄置小乘事行，而對佛稱嘆昔教苦無常無我三修之理觀也。 故經云「譬如諸迹之中象跡第一，此無常想亦復如是。 」舉勝理破劣理者，苦等劣理也，常樂我勝理也。 問：何故但言三修？ 答：空濫果證，今明修義故且不言。 既增減由機，亦應至四。 「二者」下，約次第五行明修因也。 初謂戒定慧者，以五行中聖行居初，故云初也。 聖行不出三種，故標戒定慧。 「居家」下，次第釋出。 初文即戒聖行，即經云「在家不樂猶如牢獄，出家閑曠猶若虛空。 」文云梵行者，非指四等之梵行，蓋指出家為梵行耳，以離在家染穢故。 此明戒聖行也。 「從頭」下，明定聖行，此即特勝禪也。 引文雖略，而有修有證，從頭至足修也。 「唯有」下，證也。 證此特勝，發開身倉，備見己身三十六物。 「觀察」下，明慧聖行。 而有四種慧行，初觀八苦等是生滅、次無生、次無量、次無作，在文可見。 如經者，指第十一卷。

Now, if one wishes to illustrate this meaning of neither-arising-nor-arising through analogy, it is as in [the chapter on the Bodhisattva] Guṇarājakumāra where the four phrases are explained: namely, arising-arising, arising-non-arising, non-arising-arising, and non-arising-non-arising. Arising-arising is the saṃsāra of ignorance; arising-non-arising is liberation as the virtue of severance; non-arising-arising is prajñā as the virtue of wisdom; and non-arising-non-arising is the dharmakāya as the principle-substance. Moreover, these four phrases are four while being one, and one while being four. To make them easy to understand: generally pronouncing the four phrases is the title; neither-arising-nor-arising is the substance; non-arising-arising is the primary theme; arising-non-arising is the function; and expounding them in this way is the teaching. Not only is the meaning of the sūtra's substance clarified, but the other meanings are also illuminated. Regarding the five kinds of nature: the primary-cause [nature] pertains to principle, while the remaining four pertain to phenomenal facts. Because it pertains to principle, although it is neither cause nor effect, its substance pervades cause and effect. The object of cause and condition from which wisdom arises is already a cause; and viewed in relation to the effect, wisdom is again a cause. Therefore, it is called cause-cause. As for the nature of effect-effect: the wisdom-virtue of bodhi is already an effect, and furthermore one attains the effect of nirvāṇa as the virtue of severance; hence it is called effect-effect. The text from "Now, for the time being" onward directly shows this in terms of the five aggregates, because the object consisting of the five aggregates is constantly manifest before us. That is why calming and contemplation initially only contemplates the aggregates, while the nine [other objects], such as the afflictions, are contemplated only when they arise. Now, adopting what is essential and precise, it shows the five natures in terms of the object of the aggregates. The phrase "the reason why... five aggregates" means that "reason why" is akin to meaning and principle. The five aggregates are phenomena, and the Buddha-nature is principle. Phenomena transform from principle, so these phenomena are identical to principle; hence it says "the reason why". The five aggregates are a cause, which further gives rise to the cause that is wisdom; therefore, it is called cause-cause. Question: The five aggregates are an effect; why are they called a cause? Answer: For an ordinary person, an illusory effect is still a cause when viewed in relation to the Buddha. "Increase and completion of wisdom" refers to both partial realization and ultimate [realization] being called the increase and completion of wisdom. "What is extinguished" is ignorance; the locus where ignorance is extinguished is the effect of nirvāṇa. "All other phenomena" refers to the realms, bases, and so forth. That which takes the effect-effect nature as the title is because the sūtra is titled Mahānirvāṇa. That which takes the primary-cause nature as the substance is because the primary nature is the wondrous principle. That which takes the cause-cause nature and effect nature as the primary theme is because cause and effect constitute the primary theme. Question: Since cause and effect are taken as the primary theme, why does it not include the severed effect of nirvāṇa? Answer: In fact, it encompasses it; however, the sūtra's title is established primarily in terms of the effect-effect, and since this meaning is convenient, it is suitable to serve as the title. According to the previous meaning, one might also say that generally encompassing the five natures serves as the title. That which takes the cause-nature as function is because the twelve links of conditioned co-arising are what is refuted; by means of that which is revealed, the meaning of the active function becomes clear. Regarding "the two are identical to the non-two", etc.: "the two" refers to cause and effect, and "the non-two" is the substance of principle. Because phenomena and principle fuse into oneness, they are entirely mutually identical and non-two. Regarding "cannot be made into two": when differentiated by name and phenomenon, the non-dual substance cannot be made into the primary theme of cause and effect; therefore, it says they cannot be made into two. The subsequent lines are to be understood accordingly. The text from "Having established..." onward directly establishes the five chapters in terms of distinguishing names and phenomena. "The throat and collar of cultivation" is like the throat to a body or the collar to a garment; this speaks of what is essential. "Nothing exceeds cause and effect" is because cause embraces the myriad goods, and effect gathers the myriad virtues. "There are briefly three kinds" refers to the three cultivations, the five practices, and the single practice. Because they are indicated and explained in sequence, they are not listed beforehand. Question: The Profound Meaning of the Vimalakīrti-sūtra says, "Nirvāṇa is not without the causes of the five practices, yet the effect is primary and the cause is secondary, taking the effect as the primary theme." Furthermore, the preceding sentence says, "Nothing exceeds cause and effect." Why then does it only cite texts explaining the cause in three kinds to explain the meaning of the primary theme? Answer: Although it cites texts on cause, cause inevitably realizes effect, which agrees with the meaning of the preceding sentence. Conforming to the sūtra and selectively indicating [the effect] agrees with the meaning of the Profound Meaning of the Vimalakīrti-sūtra. Below, under the name of the three cultivations, it says that one can attain the eternal effect, which constitutes the food of nirvāṇa. Among the five practices, it says that having cultivated these practices, one attains the twenty-five samādhis and abides in great nirvāṇa. In the [chapter on] Guṇarājakumāra, one reaches the other shore; in the [chapter on the] Lion's Roar, one abides in great nirvāṇa. In the single practice, there is the Mahāyāna great nirvāṇa. These are all the effects realized. Thus, one knows that the intention in explaining the cause lies in the effect, which is precisely the intention of explaining the primary theme in this sūtra, because this sūtra directly discourses upon that which is realized by the person who has attained the effect. "Rebuking the bhikṣus" refers to rebuking the Hinayāna by means of the Perfect [teaching]. "Revealing neither-permanence-nor-impermanence" is the substance revealed by cause and effect. The "inferior three cultivations" refers to the impermanence that is refuted. Being the "firewood of afflictions" is because the ignorance of the practitioners of the two vehicles remains entirely intact; therefore, the superior three cultivations correspond precisely to abiding in cause and effect. "Food of nirvāṇa" refers to the principle realized; both the partial principle and the ultimate principle are called food. "Four assemblies" refers to the forty true causes. "Sweet and delicious" refers to wisdom being able to realize the principle; hence it is compared to being sweet and delicious. "Stepping and walking upon it" refers to treading upon its substance of nature, thereby cultivating the cause to reach the effect. "Dharma is permanent", etc.: Dharma is the object trodden upon, and Buddha is the wisdom capable of treading. "What is the intention in increasing or decreasing?" Increasing reaches two and three; decreasing reaches two and one. "Setting aside phenomena to accord with principle": the bhikṣus cast aside the Hinayāna practices of phenomena and praised before the Buddha the contemplation of principle of the three cultivations of suffering, impermanence, and non-self taught in the earlier teaching. Therefore, the sūtra says: "Just as among all footprints, the footprint of an elephant is foremost, so too is this notion of impermanence." "Adducing the superior principle to refute the inferior principle": suffering and so forth are the inferior principle, while permanence, bliss, and self are the superior principle. Question: Why speak only of three cultivations? Answer: Emptiness might be confused with the realization of the effect; since the meaning of cultivation is being clarified now, it is temporarily not mentioned. Since increasing and decreasing depend on the capacities [of beings], it could also reach four. The text from "Second..." onward explains the cultivation of the cause in terms of the gradual five practices. "The first refers to morality, concentration, and wisdom" is because, among the five practices, holy practice comes first; hence it says "first". Holy practice does not go beyond these three kinds, so it indicates morality, concentration, and wisdom. The text from "Dwelling at home..." onward explains them in sequence. The first passage is the holy practice of morality; this is what the sūtra describes as: "Dwelling at home is displeasing, like a prison; leaving home is spacious and open, like empty space." When the text mentions "brahmacarya", it does not refer to the brahmacarya of the four immeasurables; rather, it refers to leaving home as brahmacarya, because one abandons the defilements of home life. This explains the holy practice of morality. The text from "From the head..." onward clarifies the holy practice of concentration; this is precisely the meditation of special excellence. Although the citation is brief, it includes both cultivation and realization: from the head to the feet is cultivation. The text from "There are only..." onward is realization. Realizing this special excellence, the storehouse of the body opens up, and one sees fully the thirty-six components of one's own body. The text from "Observing..." onward clarifies the holy practice of wisdom. There are four kinds of wisdom practices: first, observing the eight sufferings, etc., as arising and perishing; next, non-arising; next, immeasurable; and next, non-action, as can be seen in the text. "As in the sūtra" points to the eleventh fascicle.