涅槃玄義發源機要 3.2.5

3.2.5

約被接見中故出二諦。 「今明」下，將明正義，先斥古師諸解相攻，故云馳逐由是諍計，水動妙理珠昏。 「然理」下，文有二：初、明理非漸頓； 次、「有因緣」下，明漸頓。 隨機約理則不同執家，約機則不同難家。 寧得稱理者，以如理而解方名智故，智不稱理全是邪執。 「如方」下，如方鑿入於圓柄，言不相應也。 「不見」下，不見約理，無得約智，俱非漸頓； 能所一如，故不見不得而見而得。 明宗中意者，即前文云「初破無常而修常」，即是以圓接小接通； 「次以大涅槃心修無常、次修於常」，即次第別意； 「後即無常而修於常」，即圓頓人。 雖三不同，悉以常為宗，同歸常果。 即前二是頓漸，後一是頓頓。 所接藏通及別次第既已會歸，則顯前教是頓家之漸頓，乃無差漸則有差，故向云「無差別中差別」。 以解行俱頓，故名頓頓。 是不定觀者，兼前二句及後漸漸，即三種止觀也。 「漸更」下，謂約漸漸句更自開四也。 前文但明三句者，此既細開漸漸，故前闕之。 此中細開仍闕三句，前後互顯四句咸足。 漸修漸見者，藏通當教修行見真也。 漸修頓見，別教地前。 漸修登地，頓見也。 漸修頓漸見者，別接通也。 接歸地前還是漸見，接歸登地則是頓見。 漸修非頓漸見者，圓接通別也。 異前三教，故非頓漸。 餘三亦可解者，謂漸頓、頓漸、頓頓皆各開四，準漸配釋，思之可知。 今且明頓頓中四義以示後學。 頓頓修漸見者，修圓頓發藏通三乘境也。 頓頓修頓見者，圓修圓發也。 頓頓修頓漸見者，修圓頓發別教菩薩境也。 頓頓修非頓漸見者，約理故雙非，亦是發煩惱等境也。 照境之用者，即當有用上有照境之能。 舌爛口中，事蹟如《疏記》。 當說如來定是無為者，體用俱是無為也。 「那忽」下，責彼違經。 「光宅云」下，無常智謂凡夫智，常住境謂佛境。 意云：凡智觀佛，既不逐佛境為常。 今佛智觀凡，豈逐凡境為無常耶？ 此亦不可者，如《大論》云「若如法觀佛、般若與涅槃，是三則一相。 」豈非凡智逐佛境為常耶？ 若然者，反例佛智逐俗境為無常也。 作九世者，過現未各更開三也。 欲明佛智無遷，且約未來三世以說。 復有當現在等者，當即未來也。 今遂來等者，謂至未來時，則未來成現在； 望今成過去，故云及過去。 例如今日望明日為未來，至明日時，今日乃為過去。 若於今日併知明日之事，則是遍知三世，以今日是現在、明日是未來、明日望今日是過去故。 既於一念遍照，故非逐境生滅。 「此亦」下，今斥照。 當知已息者，今照正現在故。 向者當現在，智已息也。 豈不生滅者，即照當智已滅，照現智方生，正是無常也。 文中照當智，或作「知」者，字誤。 逆照者，反觀過去名逆照。 則知向九世家約未來三世，是順照也。 從初流來者，流來為迷真起妄之始。 天子登極者，《易緯》曰「天子者，繼天治物，改政一統，各得其宜。 父天母地以養人，至尊之號也。 」終不與境相稱者，境體常照，智體亦然。 若後不照，何能契境？ 佛在因日等者，指地前為在因時。 導發初心者，謂引導開發初心眾生也，其心便能橫竪照了，但力用微劣未能周廣，故云數境數時。 數，去聲，三四五並名數。 若據下，云百千萬展轉而增，則數當其十。 境謂十方故橫，時謂三世故竪。 懸鏡高堂者，梁元帝《講學碑》云「詳其懸鏡高堂，衢罇待酌。 」或改「堂」為「臺」者，非。 萬物在空者，萬物喻境，空喻佛智。 「況復」下，諦智三一既乃相即，豈所照俗境、能照俗智是無常耶？ 因中聖人，謂初地已上也。 亦冥亦會者，冥約體一、會約契合，故冥之與會其義兩殊。 「第二」下，此師立義，復破開善冥一之義。 二體既殊者，佛智有知、真諦無知，有無兩異，故曰體殊。 「豈可」下，責開善。

It is in terms of being received [and guided] to see the Middle that the two truths are set forth. Under "Now, to clarify [the orthodox position]," before clarifying the orthodox meaning, it first refutes the ancient masters' mutual attacks among their various interpretations; thus it says, "Chasing after [one another], disputing views thus arose, / The water was stirred, the wondrous principle [became murky], and the pearl was obscured." Under "However, the principle...," the text has two parts: first, clarifying that the principle is neither gradual nor sudden; next, under "[Though] there are causes and conditions...," clarifying the gradual and sudden. According to the capacities and according to the principle, it differs from the partisan assertions; according to the capacities, it differs from the objecting adversaries. How could it correspond to the principle? For only when one understands in accord with the principle is it called wisdom; if wisdom does not correspond to the principle, it is entirely a heterodox grasping. Under "Like a square...," it is like inserting a square mortise into a round handle: the words do not fit together. Under "Not seeing...," 'not seeing' is stated in terms of principle; 'not obtaining' is stated in terms of wisdom: both are neither gradual nor sudden. Subject and object are identical, so it is without seeing and without obtaining, yet seeing and obtaining. Regarding the intent in clarifying the central theme: this refers to the previous text stating, "First refuting impermanence and cultivating permanence," which means using the perfect to receive the small and receive the shared [teachings]; "next, with the mind of great nirvāṇa cultivating impermanence, and next cultivating permanence," which means the sequential meaning of the separate [teaching]; "afterwards, directly within impermanence cultivating permanence," which refers to persons of the perfect and sudden [teaching]. Although the three are not the same, they all take permanence as their essential theme and equally return to the fruit of permanence. Thus the former two are sudden-gradual, while the latter one is sudden-sudden. Since what is received—the tripiṭaka, shared, and separate stages in sequence—has already converged, it reveals that the former teaching is the gradual-sudden within the sudden category; that is, within the undifferentiated gradual there are differences. Hence it was said before: "distinction within the indistinguishable." Because both understanding and practice are sudden, it is named "sudden-sudden." As for "this is the indeterminate contemplation": together with the previous two phrases and the subsequent gradual-gradual, these are the three kinds of calming and contemplation. Under "Gradual further...," this means that in terms of the gradual-gradual phrase, it further opens into four. As for the previous text having clarified only three phrases: since here it elaborately unfolds the gradual-gradual, the previous text omitted it. Here, though elaborately unfolding, it still omits three phrases; the earlier and later texts mutually illuminate each other so that all four phrases are complete. "Gradual cultivation and gradual seeing" refers to the cultivation within the tripiṭaka and shared teachings seeing truth. "Gradual cultivation and sudden seeing" refers to before the bhūmis in the separate teaching: gradual cultivation entering the bhūmis is sudden seeing. "Gradual cultivation and sudden-gradual seeing" refers to the separate receiving the shared: receiving and returning to before the bhūmis is still gradual seeing, whereas receiving and returning to entering the bhūmis is sudden seeing. "Gradual cultivation and neither-sudden-nor-gradual seeing" refers to the perfect receiving the shared and separate: differing from the previous three teachings, it is therefore neither sudden nor gradual. "The remaining three can also be understood" means that gradual-sudden, sudden-gradual, and sudden-sudden each also open into four; matching and explaining them according to the gradual, by contemplating them one can know them. Now I shall briefly clarify the four meanings within the sudden-sudden to show later students. In sudden-sudden cultivation, "gradual seeing" means cultivating the perfect and sudden yet manifesting the realms of the three vehicles of the tripiṭaka and shared teachings. In sudden-sudden cultivation, "sudden seeing" means perfect cultivation and perfect manifestation. In sudden-sudden cultivation, "sudden-gradual seeing" means cultivating the perfect and sudden yet manifesting the realm of the bodhisattvas of the separate teaching. In sudden-sudden cultivation, "neither-sudden-nor-gradual seeing" is a double negation in terms of the principle, and it is also the manifestation of the realms of afflictions and the like. "The function of illuminating the objective realm" means that upon the future function there is the capacity to illuminate the objective realm. As for "tongues rotting in their mouths," the historical details are as in the Commentary's Notes. "It should be said that the Tathāgata is definitely unconditioned" means that both essence and function are unconditioned. Under "How suddenly...," it reproves their contradiction of the sūtra. Under "Guangzhai says...," impermanent wisdom refers to the wisdom of ordinary persons, while the permanently abiding realm refers to the Buddha's realm. The meaning is: when ordinary wisdom contemplates the Buddha, it does not follow the Buddha's realm and become permanent; now, when the Buddha's wisdom contemplates ordinary beings, would it follow the realm of ordinary beings and become impermanent? "This also is untenable": as the Mahāprajñāpāramitā-śāstra says, "If one contemplates the Buddha, prajñā, and nirvāṇa in accord with Dharma, these three are of a single characteristic." Is this not ordinary wisdom following the Buddha's realm to become permanent? If so, then conversely the Buddha's wisdom would follow the conventional realm to become impermanent. "Positing nine periods of time" means that past, present, and future each further divide into three. Desiring to clarify that the Buddha's wisdom is without change, it speaks tentatively in terms of the three periods of the future. Under "There is also the future-present...," 'future' is the coming time. Under "Now then comes...," this means that when the future arrives, the future becomes the present; seen from now it becomes the past, hence it says "and the past." For example, today viewing tomorrow is viewing the future; when tomorrow arrives, today becomes the past. If today one simultaneously knows the affairs of tomorrow, then one completely knows the three periods of time, because today is the present, tomorrow is the future, and tomorrow looking back at today is the past. Since one completely illuminates in a single thought, it does not arise and cease following the objective realm. Under "This also...," it now refutes illumination. "One should know it has already ceased": because the present illumination is currently present, the former wisdom directed toward the future-present has already ceased. "How is it not arising and ceasing?": that is, the wisdom illuminating the future has already perished, and the wisdom illuminating the present has just arisen; this is precisely impermanence. In the text, for "wisdom illuminating the future" [照當智], some write "knowing" [知], which is a textual error. "Retrograde illumination" means contemplating the past in reverse, which is called retrograde illumination. Then we know that the aforementioned school of nine periods of time spoke in terms of the three periods of the future, which is forward illumination. "Flowing along from the beginning": flowing along is the beginning of delusions arising from delusion regarding the true. "The Son of Heaven ascends the throne": the Yiwei says, "The Son of Heaven inherits Heaven to govern all things, changing the governance into a single unity so that each attains what is fitting. Taking Heaven as father and Earth as mother to nourish humanity, it is the most supreme title." "Never matching the objective realm": the essence of the objective realm is constantly illuminating, and the essence of wisdom is also so. If it later does not illuminate, how could it tally with the objective realm? Under "When the Buddha was in the causal stage...," it points to before the bhūmis as being in the causal stage. "Guiding and awakening beginners" means guiding and awakening sentient beings at their initial aspiration; their minds can then horizontally and vertically illuminate and understand, but their power and function are feeble and inferior, unable to be comprehensive and vast; hence it says "several realms and several times." "Several" [數] is in the departing tone; three, four, and five are all called "several." If based on the text below, which says "hundreds, thousands, and ten thousands progressively multiply," then "several" corresponds to ten. "Realms" refers to the ten directions, hence horizontal; "times" refers to the three periods of time, hence vertical. "Hanging a mirror in a high hall": the Lecture Stele by Emperor Yuan of Liang says, "Observe its hanging a mirror in a high hall, with wine vessels at the crossroads awaiting the pour." Those who change "hall" [堂] to "platform" [臺] are incorrect. "The ten thousand things in space": the ten thousand things metaphorize the objective realm, and space metaphorizes the Buddha's wisdom. Under "How much more...," since the three and the one of truth and wisdom are mutually identical, how could the illuminated conventional realm and the illuminating conventional wisdom be impermanent? "Sages in the causal stage" refers to the first bhūmi and above. "Both merging and tallying": 'merging' is stated in terms of unity of essence; 'tallying' is stated in terms of fitting convergence; therefore, the meanings of merging and tallying are twofold and distinct. Under "The second...," this master establishes a doctrine that in turn refutes Kaishan's meaning of unified merging. "Since the two essences are distinct": the Buddha's wisdom possesses knowing, while ultimate truth is devoid of knowing; being and non-being are twofold and different, hence it says "the essences are distinct." Under "How could it...," it reproves Kaishan.