涅槃玄義發源機要 3.2.8

3.2.8

一出〈菩薩品〉、二出〈梵行品〉、三出二十五卷、四出二十六卷。 大意是同而為緣則異。 一菩薩釋差無差，二釋得無得，三釋有不定有、無不定無，四為破定性說無定性，故云明無差別差別等也。 例此說之無咎者，例彼四出，說乳多種。 邪乳名乳乳者，以生死喻乳，涅槃喻非乳。 凡夫因果俱生故名乳乳。 子何須惑者，結責問者。 子，謂男子之美稱也。 詣師學書者，此方古者子生六歲而教數與方名，十歲入小學學六甲書計之事，則文學之謂也。 出欲論者，明梵天出離欲界也。 釋天，即忉利也。 倉雅之類者，然倉雅多種，倉有《蒼頡篇》、《埤倉》、《三倉》。 雅有《廣雅》、《博雅》、《小雅》。 倉即人名。 《帝王世紀》曰「黃帝垂衣裳，蒼頡造文字。 」雅非人名。 爾，近也。 博於聞識，可近而取正，故曰爾雅。 謝氏正引蒼頡，以證梵佉婁是人名，雅則相帶而來。 還是世間二字者，例如此方《蒼》、《雅》二書，俱說文字詁訓之義，名為二字。 是則梵是一人，佉婁是一人也。 婆和者，是小兒習語之聲，以喻方便小教也。 所謂有為無為者，苦集有為，道滅無為，此名生滅二諦為二字也。 半滿為二字者，前有為無為合為半字，對大為滿。 六行俱明者，勝劣各三修也。 是大乘非滿者，意謂涅槃勝劣俱談，則是大小滿足，故稱滿也； 《法華》廢小故，是大非滿。 由是無常者，「由」應作「猶」，謂談常住謂在涅槃也。 「此都」下，《法華》開權顯實，超出諸教，已今當說，最為第一，却謂非滿； 世間相常住，知法常無性，顯談常住，却謂無常。 非聖反經，顛亂已甚，不可與言，故云不須論難。 興皇五滿，略如《疏記》。 彈小褒大者，彈三藏，褒三教也。 帶半者，帶二乘也。 廢半明滿者，若以四教明之，則後三教俱得滿名。 若在《法華》、《涅槃》，則前三悉是半字，唯圓名滿。 開半明滿者，廢約相待，開約絕待。 故知半滿二字，其名則通其義則異。 須跋，此云善賢。 〈陳如品〉云「娑羅林外有一梵志，名須跋陀。 年百二十，得非想定，起涅槃想。 佛令阿難召來，為說第一義諦，得羅漢果。 」彼聞圓常而證小果者，由小半即大滿故。 明於常住二字者，如〈哀嘆品〉。 「又結」下，約五時結為四句也。 初句是鹿苑，次句法華涅槃，三句二味，四句即鹿苑已前天教也。 「邪三」下，初約邪慧釋，次約邪禪釋。 如執掣電速滅，喻妄常非久住。 飛蛾起火，喻妄樂唯是苦。 蠶繭自縛，喻妄我非自在。 「追求」下，明由起邪執，故追求五塵。 「亦是」下，約邪禪釋。 此即六行觀也。 外道於初禪覺觀支中，厭離覺觀，以初禪為苦、麁、障。 二法動亂定心故苦，從二法生喜樂故麁，二法翳上定故障。 二禪異此，名勝妙出。 修上三禪四空皆爾。 此厭三欣三，亦得名邪三修也。 「能破欲染」下，明三修有破惑之功。 染即是貪。 「遊諸覺華」者，七覺如華，故云覺華。 「又邪修」下，〈哀嘆品〉文但有新舊兩伊，今以義加世伊及非新非故伊，例前一乳多種分別。 智論明四依菩薩，依義立名，名為法施。 此其例也。 然經以舊伊喻外，今既義立世伊，故以舊伊之名以名二乘也。 別有疏本者，開《淨名》前玄以為三部，謂四悉四卷、四教四卷、三觀兩卷，今指四教也。 謂戒定慧藏者，即是律藏詮戒、經藏詮定、論藏詮慧。 藏有三別，故云三藏，此是合字解義。 四念處中謂聲聞、緣覺、菩薩，故言三。 經律論故言藏者，即分字解義也。 為彼嬰兒等者，三乘悉名嬰兒，歷修三學如登梯隥。 畏憚長遠者，不能行五百由旬也。 止息化城者，偏約二乘以說； 若菩薩，因中不入至果方入。 「菩薩」下，此指圓頓菩薩，修小三學以為助道，亦是漸次止觀行人也。 下明通別亦爾。 浮囊是小戒，白骨是小定，八苦是小慧。

The first comes from the "Chapter on Bodhisattvas," the second comes from the "Chapter on Pure Practices," the third comes from fascicle twenty-five, and the fourth comes from fascicle twenty-six. Their general intent is identical, but their applications to conditions differ. The first explains distinction and non-distinction for bodhisattvas; the second explains attainment and non-attainment; the third explains that existence is not definitively existent, and non-existence is not definitively non-existent; the fourth speaks of having no fixed nature in order to refute fixed natures. Hence it says that it illuminates non-differentiation, differentiation, and so forth. That "by analogy to this, speaking of it involves no error" means: by analogy to those four appearances, milk is spoken of in multiple forms. "Heterodox milk is named milk-milk" because birth-and-death is compared to milk, while nirvāṇa is compared to non-milk. Because both causes and effects for ordinary beings are worldly birth, it is called milk-milk. "Why should you, child, be deluded?" is a concluding rebuke to the questioner. "Child" (zi) is an honorific term for a man. "Going to a master to learn writing": in this land anciently, when a boy reached six years of age, he was taught numbers and the names of the directions; at ten years of age, he entered elementary school to learn the calendar, calligraphy, and calculation—this refers to literacy and literature. "Treatise on Transcendence from Desire" clarifies that the Brahmā Heaven has transcended the desire realm. "Lord Śakra" is Trāyastriṃśa. "The category of the Cang and the Ya": yet there are multiple kinds of the Cang and Ya. As for the Cang, there are the Cang Jie Pian, the Pi Cang, and the San Cang. As for the Ya, there are the Guang Ya, the Bo Ya, and the Xiao Ya. "Cang" is a personal name. The Diwang Shiji states: "The Yellow Emperor let fall his robes and attire, and Cang Jie created the written characters." "Ya" is not a personal name. "Er" means "near"; being broad in hearing and knowledge, one can draw near to it to obtain correctness, hence it is called Er Ya. Mr. Xie specifically cites Cang Jie to prove that Brāhmī and Kharoṣṭhī are personal names, while the Ya is mentioned in association. "It is still two mundane characters": just like the two works Cang and Ya in this land, both explain the meanings of characters and glosses, and are called "two characters." Thus Brahmā was one person, and Kharoṣṭha was one person. "Po-he" is the sound of an infant practicing speech, used as an analogy for the expedient lesser teaching. As for the so-called "conditioned and unconditioned": suffering and origination are conditioned, while the path and cessation are unconditioned; these are called the two truths of arising and ceasing as the "two characters." "Half and full as two characters": the previous conditioned and unconditioned are combined as the half letter, set in contrast to the Great [Vehicle] as the full. "The six practices are both illuminated": the superior and inferior each having their three cultivations. "It is Mahāyāna but not full": this means that since the Nirvāṇa [Sūtra] speaks of both the superior and the inferior, it fulfills both the Great and the Small, hence it is termed "full"; because the Lotus Sutra discarded the Small, it is Great but not full. "From this it is impermanent": "from" (you) should be "still" (you), meaning that speaking of permanence was held to belong to nirvāṇa. From "This completely" below: the Lotus Sutra opened the provisional and revealed the real, surpassing all teachings; what has been preached, is now preached, and will be preached is paramount—yet they instead claimed it was not full; "the worldly marks are permanently abiding" and knowing that phenomena are eternally devoid of intrinsic nature explicitly speak of permanent abidance—yet they instead called it impermanent. Rejecting the sages and going against the sūtras, their confusion was extreme; one cannot even speak with them, hence it says "no need to debate or object." Xinghuang's five fulls are briefly described in the Commentary and Notes. "Rebuking the Small and praising the Great" means rebuking the tripiṭaka [teaching] and praising the three teachings. "Harboring the half" means harboring the two vehicles. "Abolishing the half to illuminate the full": if explained in terms of the four teachings, the latter three teachings all obtain the designation of "full." If in the Lotus and Nirvāṇa, the former three are all half letters, and only the perfect [teaching] is called full. "Opening the half to illuminate the full": abolishing applies to the relative, while opening applies to the absolute. Thus we know that regarding the two characters "half" and "full," the terms are shared, but their meanings differ. Subhadra is translated here as Shanxian (Good-Virtuous). The "Chapter on Ājñāta-Kauṇḍinya" states: "Outside the Śāla forest was a brāhmaṇa named Subhadra. He was one hundred and twenty years old, had attained the concentration of neither perception nor non-perception, and conceived the thought of nirvāṇa. The Buddha ordered Ānanda to summon him, preached the truth of the supreme meaning for him, and he attained the fruit of an arhat." That he heard the perfect permanence and verified the lesser fruit was because the lesser half is precisely the great full. Clarifying the two characters "permanently abiding" is as in the "Chapter on Lamentation." From "Furthermore, concluding" below, it concludes with four propositions regarding the five periods. The first proposition is the Deer Park; the next proposition is the Lotus and Nirvāṇa; the third proposition is the two flavors; the fourth proposition is the teaching for gods prior to the Deer Park. From "Heterodox three" below, it first explains regarding heterodox wisdom, and next explains regarding heterodox dhyāna. Just as clinging to lightning as quickly extinguishing serves as an analogy for false permanence not enduring long, a flying moth rushing into fire is an analogy for false pleasure being solely suffering, and a silkworm cocoon binding itself is an analogy for the false self not being autonomous. From "Pursuing" below, it clarifies that because of giving rise to heterodox attachments, one pursues the five sense objects. From "It is also" below, it explains regarding heterodox dhyāna. This is precisely the contemplation of the six practices. In the initial dhyāna's limbs of vitarka and vicāra, non-Buddhists loathe and abandon vitarka and vicāra, considering the first dhyāna as suffering, coarse, and an obstacle. Because these two dharmas agitate and disturb the concentrated mind, it is suffering; because joy and pleasure arise from these two dharmas, it is coarse; because these two dharmas obscure the higher concentration, it is an obstacle. The second dhyāna differs from this and is called superior, subtle, and an exit. Cultivating the upper three dhyānas and the four formless absorptions is likewise. This loathing three and delighting in three can also be called the heterodox three cultivations. From "Able to break the defilement of desire" below, it clarifies that the three cultivations have the efficacy to break delusion. Defilement is precisely greed. "Roaming among the flowers of awakening": the seven factors of awakening are like flowers, hence they are called "flowers of awakening." From "Furthermore, heterodox cultivation" below: the text of the "Chapter on Lamentation" has only the new and old i-graphs, but here based on the principle, mundane i and neither-new-nor-old i are added, by analogy with the previous multiple distinctions of a single milk. The Treatise on the Great Perfection of Wisdom clarifies that the four reliances bodhisattvas establish names based on the principle, which is called the donation of Dharma. This is an instance of it. However, the sūtra uses the old i to symbolize non-Buddhists; now that mundane i has been established in principle, the name of old i is used to designate the two vehicles. "A separate commentary text": the preliminary profound [meaning] before the Vimalakīrti-nirdeśa is divided into three sections: four fascicles on the four siddhāntas, four fascicles on the four teachings, and two fascicles on the three contemplations; here it refers to the four teachings. As for the so-called pitaka of precepts, concentration, and wisdom: the vinaya-pitaka explains precepts, the sūtra-pitaka explains concentration, and the abhidharma-pitaka explains wisdom. Because the pitakas have three distinctions, they are called the "three pitakas"; this is explaining the meaning by combining the characters. In the four applications of mindfulness, it refers to śrāvakas, pratyekabuddhas, and bodhisattvas, hence saying "three"; and sūtra, vinaya, and abhidharma, hence saying "piṭaka": this is explaining the meaning by separating the characters. "For the sake of those infants," etc.: the three vehicles are all called infants; successively cultivating the three trainings is like climbing a flight of stairs. "Dreading the great distance" means being unable to traverse the five hundred yojanas. "Resting in the conjured city" is spoken particularly in reference to the two vehicles; as for bodhisattvas, they do not enter it during the causal stage, but enter it only upon reaching the fruit. From "Bodhisattvas" below: this refers to bodhisattvas of the perfect and sudden [teaching], who cultivate the lesser three trainings as auxiliary paths, and are also practitioners of gradual calming and contemplation. The clarification of the shared and separate teachings below is also like this. The floating life-buoy is the lesser precepts; the white skeleton is the lesser concentration; the eight sufferings are the lesser wisdom.