涅槃玄義發源機要 3.2.7

3.2.7

大小俱言不思議者，以須彌之大、芥子之小，俱由心變，無非心性。 而此心性本具依正，心性既一，相入何疑。 但由在迷，則無外用。 此理顯已，轉變無方，內則果住楞嚴，外則建斯大義。 如經廣說者，指〈四相品〉。 「一往」下，明用遍法界。 在於道後者，唯於佛界現變也。 其理實通者，謂變於十界，乃至現地獄身等。 「乃至」下，以例善惡等用亦遍十界。 菩薩為正下云云者，此則九界邪正悉為佛界非邪非正。 「所攝」下，明善惡其義例爾。 「三界」下，例二鳥雙遊，用亦遍十界。 是三無為常者，謂虛空、擇滅、非擇滅，通舉乃三，其實但證擇滅無為也，如《疏記》。 以真空比生死，故真空名常。 「又二」下，菩薩破空出假。 空既可破，故二乘無常，菩薩是常。 常無常雙用者，句首合有二字，即前例章云「二、二鳥雙遊用」也。 俱亡二邊者，中智之體非常非無常故俱亡，即亡而照，雙用二邊而用有二，異一並用。 如〈鳥喻品〉以鴛鴦雙遊並息以喻涅槃二用同時。 「前後」下，二單用，如已前二用無常破邪常，今經用真常破無常。 喻以倒瀉，病無不盡。 「宜一」下，結示二意。 用時雖單，佛意必並，故知單用不失雙遊。 用自在故者，單並適宜也。 「善惡」下，以例攝善攝惡亦是雙遊，不妨亦有單並之別，故云或雙用或前後也。 邪即外道等者，彼品之初，如來始告陳如，談五陰常住，結正觀行，故捨無常色獲得常色等。 能如是知，是名沙門，名婆羅門。 以斥外道虛假詐稱，都無實行。 外道聞之心生瞋恚，遂索論議，凡十外道，其第十人即弘廣也。 以是權人，故在正攝。 故經云「是婆羅門乃往過去於普光明佛所發菩提心，久已通達了知法相，為眾生故現處外道。 」邪即諸魔等者，即經云「世尊知已，即告陳如：『阿難比丘今為所在？ 』答言：『阿難比丘在娑羅林外，去此太會十二由旬，而為六萬四千億魔之所嬈亂。 』」平等皆攝者，非但攝陳如、阿難，亦攝外道諸魔同歸祕藏也。 若見此意等者，謂見不思議雙遊雙攝之三意也。 具此三者，名自在用善巧。 四隨者，《禪經》名隨、《大論》名悉，謂隨樂欲、隨便宜、隨對治、隨第一義也。 住首楞嚴者，謂分住及究竟住，悉能起十界用，故云種種示現。 雖終日示現而不離楞嚴，故云不動法性。 「其見」下，見形聞聲俱蒙四益。 若專本用即是體者，以本用在理故是體，當用在果故是宗，自在化他故是用。 手出香色乳等者，此謂《觀音經》文也。 今約觀解，應以兩手表二智，出乳表說教，令他飽滿法味也。 舊醫偷教者，外道偷佛教也。 用佛常樂之名，故云竊取乳名。 「不解」下，不解四德真義也。 「而為」下，由不解四德則起四倒，妄計念念相續為常，妄計人天悅意為樂，妄計轉動自在為我，妄計薄皮所覆臭身為淨，由此四事所誑而起四倒。 「毒亂」下，四倒毒乳悶亂真心，而傷法身、害慧命也。 醎、苦、酢喻三修也。 以榍出榍者，又作楔同，先結切。 《說文》「楔，櫼也。 櫼，子林切。 」以正乳之楔，出邪乳之楔。 或說方便法者，以小乘無常治邪常也。 或說真實法者，以圓常治無常也。 此即別教十行隨機利他。 如經者，即〈哀嘆品〉文也。 犢喻佛也。 得中道理柔和善順名調善，不馳空、不住有，不處涅槃高原、不居生死下濕。 不染真諦三昧，如不食酒； 不著俗諦三昧，如不食糟。 泥洹智易得，如滑草； 分別智難生，如麥䴬。 特牛無乳，譬無慈悲，明佛有不共慈悲。 革凡成聖者，此約別教，革地前凡，成登地聖。 「亦革」下，革十地聖，成妙覺無上道。 「佛教」下，圓信圓修初後不二，故云即得安住等。 四出證義者，即本無今有偈。 人師名為四出偈，亦名四柱偈。 則涅槃如室，四出如柱。

That both large and small are called 'inconceivable' is because the largeness of Sumeru and the smallness of a mustard seed are both transformations of the mind, and none is other than the nature of the mind. Moreover, this nature of mind inherently possesses both environment and person; since the nature of mind is single, what doubt can there be in their mutual entry? It is only because one is in delusion that there is no outward functioning. Once this principle is revealed, transformations are without bound: internally, the fruit abides in the śūraṅgama [samādhi]; externally, this great meaning is established. "As extensively explained in the sūtra" points to the "Chapter on the Four Marks". "At first glance" and below explains that the functioning pervades the Dharma-realm. "After the path" means that transformations are manifested exclusively in the Buddha realm. "Its principle actually penetrates" means transforming throughout the ten realms, even down to manifesting bodies in the hells. "And even" and below uses this to illustrate that functions such as good and evil also pervade the ten realms. In "Bodhisattvas are correct" and what follows, the correctness and falsehood of the nine realms are all, for the Buddha realm, neither false nor correct. "Subsumed" and below explains that good and evil are analogous in meaning. "The three realms" and below illustrates that the two birds flying together likewise functionally pervade the ten realms. That these are the three unconditioned eternities refers to space, analytical cessation, and non-analytical cessation; broadly enumerating them yields three, but in fact one only realizes the unconditioned of analytical cessation, as in the Commentary and Subcommentary. Because true emptiness is contrasted with birth-and-death, true emptiness is called eternal. "Furthermore, the two" and below: Bodhisattvas break through emptiness and emerge into provisionality. Since emptiness can be broken, the two vehicles are impermanent and bodhisattvas are permanent. In "employing both permanence and impermanence", there should be two words at the head of the phrase, which corresponds to the earlier list of chapters: "Second, the functioning of the two birds flying together". "Extinguishing both extremes": because the substance of the wisdom of the Middle Way is neither permanent nor impermanent, both are extinguished; yet in this very extinction it illuminates, dual-employing the two extremes so that there are two functions, which differs from simultaneous combined functioning. As the "Chapter on the Bird Simile" uses mandarin ducks flying together and resting side-by-side to illustrate the two simultaneous functions of nirvāṇa. "Before and after" and below refers to the two single applications: just as the two former applications used impermanence to demolish false permanence, this sūtra now uses true permanence to demolish impermanence. It is illustrated by a purgative, leaving no illness uncured. "According with the singular" and below concludes by indicating the two intentions. Although singular when applied, the Buddha's intent is invariably dual; thus we know that singular application does not forfeit the dual flight. "Because functioning is autonomous": singular or combined as appropriate. "Good and evil" and below: by analogy, subsuming good and subsuming evil is also a dual flight; this does not preclude distinctions of singular and combined, hence it says "either dual functioning or before and after". "Falsehood refers to external paths" and so on: at the beginning of that chapter, the Tathāgata first addressed Ājñātakauṇḍinya, speaking of the five aggregates as eternally abiding and concluding with the correct contemplative practice, thereby abandoning impermanent form and obtaining permanent form, etc. One who can know like this is called a śramaṇa, called a brāhmaṇa, in order to rebuke the falsity and deceitful pretension of external paths, who have no true practice. When the non-Buddhists heard this, they grew furious and sought debate; in total there were ten non-Buddhists, the tenth being Hongguang. Because he was an expedient person, he was included in the correct subsumption. Hence the sūtra states: "This brāhmaṇa in the past aroused the bodhicitta under the Buddha Universal Light, had long since penetrated and comprehended the marks of dharmas, and manifested among external paths for the sake of sentient beings." "Falsehood refers to Māras" and so on: this is where the sūtra states, "The World-Honoured One, having known, told Kauṇḍinya: 'Where is the monk Ānanda now?' He answered: 'The monk Ānanda is outside the Sāla grove, twelve yojanas from this great assembly, and is being harassed by sixty-four thousand koṭis of demons.'" "Subsuming all equally": not only subsuming Kauṇḍinya and Ānanda, but also subsuming the non-Buddhists and various Māras so that they jointly return to the secret treasury. "If one sees this intention" and so on means seeing these three intentions of the inconceivable, the dual flight, and the dual subsumption. Possessing these three is called skillfulness in autonomous functioning. The "four followings": in the Meditation Sūtras they are called "followings" and in the Dàzhìdù lùn they are called siddhāntas, meaning according to worldly desires, according to individual suitability, according to therapeutic remedy, and according to the ultimate truth. "Abiding in the śūraṅgama" refers to partial abiding and ultimate abiding, both able to give rise to functioning in the ten realms, hence it is called "various manifestations". Though manifesting all day long, one never departs from the śūraṅgama; hence it is called "immovable Dharma-nature". "Those who see" and below: seeing the form and hearing the voice both receive the four benefits. If one exclusively considers the original function, it is the substance; because the original function resides in principle, it is the substance; because the prospective function resides in the fruition, it is the central theme; because autonomous conversion of others is the activity, it is the function. "Hands yielding fragrant, colored milk" and so on refers to the text of the Guanyin Sūtra. Now interpreted in terms of contemplation: the two hands should represent the two wisdoms, and yielding milk represents expounding the teaching to satisfy others with the flavor of the Dharma. "Old physicians stealing the teaching": external paths stealing the Buddha's teaching. Using the Buddha's terms 'permanence' and 'bliss', hence called "stealing the name of milk". "Not understanding" and below: not understanding the true meaning of the four virtues. "And being" and below: due to not understanding the four virtues, the four inversions arise, falsely considering thought-to-thought continuity to be permanence, falsely considering the pleasing states of humans and devas to be bliss, falsely considering autonomous locomotion to be self, and falsely considering a foul body covered by thin skin to be pure; deceived by these four matters, the four inversions arise. "Poisonous confusion" and below: the poisonous milk of the four inversions confuses the true mind, harming the dharmakāya and destroying the life of wisdom. Salty, bitter, and sour illustrate the three practices. "Using a wedge to drive out a wedge": xie is also written as [the homophone] wedge, pronounced with the initial xie. The Shuowen says: 'A wedge is a wooden peg.' One uses the wedge of correct milk to drive out the wedge of false milk. "Or expounding provisional dharmas": using the impermanence of the small vehicle to treat false permanence. "Or expounding real dharmas": using the perfect permanence to treat impermanence. This is the ten practices of the separate teaching benefiting others according to capacity. "As in the sūtra" refers to the passage in the "Chapter on Lamentation". The calf illustrates the Buddha. Attaining the Middle Way principle, being gentle, pliant, and compliant is called 'well-tamed'; neither racing into emptiness nor abiding in existence, neither dwelling on the high plateau of nirvāṇa nor abiding in the low marsh of birth-and-death. Not being defiled by the samādhi of ultimate truth is like not drinking alcohol; not clinging to the samādhi of conventional truth is like not eating distiller's grains. Wisdom of nirvāṇa is easy to attain, like slippery grass; discriminative wisdom is difficult to generate, like barley porridge. A bull without milk illustrates being without compassion, making clear that the Buddha has uncommon compassion. "Transforming ordinary persons into sages": this is explained according to the separate teaching, transforming the ordinary beings before the stages into sages who have mounted the stages. "Also transforming" and below: transforming the sages of the ten stages to achieve the unsurpassed path of sublime enlightenment. "The Buddha's teaching" and below: in perfect faith and perfect practice, the initial and final are non-dual, hence it says "immediately attains secure abiding", etc. "Four outputs verifying the doctrine": this refers to the verse 'Originally non-existent, now existent'. Teachers call it the 'four-outputs verse' and also the 'four-pillars verse'. Thus nirvāṇa is like a chamber, and the four outputs are like its pillars.