[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [涅槃玄義發源機要](https://indike.org/pramana/in.bauddha.taisho.1766) › 3.2 # 涅槃玄義發源機要 3.2 涅槃玄義發源機要 3.2 - **Language:** Classical Chinese ### [3.2.1](https://indike.org/pramana/in.bauddha.taisho.1766.3.2.1) 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! > — English (machine translation) (machine translation) ### [3.2.2](https://indike.org/pramana/in.bauddha.taisho.1766.3.2.2) 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. > — English (machine translation) (machine translation) ### [3.2.3](https://indike.org/pramana/in.bauddha.taisho.1766.3.2.3) 得二十五三昧者，即慧行果，由慧行成。 謂無畏地得二十五三昧，隨機利生也。 分證三德名住涅槃況出等者，舉分果況出極果。 從淺至深者，因淺果深。 「顯非」下，以因果事顯雙非理。 「德王」下，五行約修十德明證，故彼品云「菩薩修行大般涅槃，證十功德」也。 然五行通證、十德通修，捨傍取正以分二別，《疏記》委論。 四大如篋者，大如毒蛇、身如篋笥，四大成身，如蛇在篋。 五陰如害者，即經云「五旃陀羅拔刀隨之」也，經文甚廣。 截流者，流喻煩惱生死，從因名煩惱河，從果名生死河。 經中凡有六河，謂煩惱、生死、善求、惡業、佛性、涅槃。 「初從」下，第二十五經有十番：初少欲、二知足、三寂靜、四精進、五正念、六正定、七正慧、八解脫、九讚嘆解脫、十以涅槃化眾生。 今舉初二及第十，中間並略，故云乃至。 「又善」下，文在第二十九。 彼云「若見戒、戒相、戒因、戒果、戒上、戒下、戒聚、戒一、戒二、此戒、彼戒、戒滅、戒等、戒修、修者、戒波羅蜜，若有如是見者，名不修戒。 」釋曰：見有戒體防止戒相，修時名因、成時名果，聖上凡下，多戒名聚，總一別二，自此他彼，息過名滅，餘善名等。 修上七門名為戒修。 修人名者，戒能到果，名波羅蜜。 見如是相，名不修戒。 今文直顯修相，故云不見等也。 定慧等亦爾者，謂定、定相、定因定果等，例戒釋之。 原始要終者，始因也，終果也。 何所不運何所不克者，大因大果無所不攝，故因運萬善，果克萬德，因果融通即事而理。 「一切」下，圓因圓果、遍融一切名無礙人，生佛無差名為一道，如是修證能出二死。 或修十想至知欲者，並在第三十四卷也。 經云「菩薩若四眾能修十想，當知是人能得涅槃。 一者無常想，乃至十者無愛想。 」知根知欲者，經云「菩薩於三十七品，知根知因、知攝知增、知主知導、知勝知實、知畢竟者，則得名為清淨梵行。 」又云「三十七品根本是欲因，名明觸等。 」故今云知根知欲也。 接小接通者，小即三藏，以圓常法接引兩教三乘也。 此約通途接引，故云接小。 若明三接，則不通六度菩薩及兩教二乘，委明如《疏記》。 從漸入頓者，以地前為漸、登地為頓故。 「文云」下，引〈迦葉品〉證別意。 本立道生者，涅槃本立則諸行道生。 涅槃也者，其唯行之本歟。 「如無」下，如無綱維則綱目不正也。 綱皮喻涅槃，毛目喻諸行。 靡，無也。 要在於常者，雖破偏次第圓融三行不同，而常果無別，故向文云「雖三不同，悉以常為宗。 」行會於常者，行即因，常即果。 「能顯」下，果上所顯理也。 即前宗本義，故知宗本約理、宗要約智、宗助約行，以此尋文，義無不曉。 七曜，謂日月五星也。 北辰者，《荊州星占》曰「北辰一名天關、一名北極。 北極者，紫宮天座也。 」《論語》「為政以德，譬如北辰居其所，而眾星拱之。 」「似萬」下，《尚書》曰「江漢朝宗于海。 」七曜、萬川喻行，北辰、東海喻智。 「或人」下，人理教行並能資助，令分真極果常智開發也。 謂依人聞教、依教修行、以行契理，由斯四法得入分真乃至極果，故云由助得力。 或道助者，道即理也，亦是用偏人偏教等為助，如《止觀》對治助開中說。 「如弊」下，即《如來藏經》喻也。 彼經云「譬如持金像，行詣於他國，裹以穢弊物，棄之在曠野。 天眼見之者，即以告眾人。 去穢現真像，一切大歡喜。 我天眼亦爾，觀彼眾生類，惡業煩惱纏，生死備眾苦。 又見彼眾生，無明塵垢中，如來性不動，無能毀壞者。 」「力士」下，今經喻也。 額珠，如前引。 經寶藏者，〈如來性品〉云「一切眾生悉有佛性，從本已來常為無量煩惱所覆，是故眾生不能得見。 如貧女舍多有真金之藏，家人大小無有知者。 > "Attaining the twenty-five samādhis" refers to the fruit of wisdom-practice, which is perfected through wisdom-practice. That is to say, on the ground of fearlessness one attains the twenty-five samādhis to benefit sentient beings according to their capacities. "Fractionally realizing the three virtues is called abiding in nirvāṇa; how much more so..." and so forth presents the fractional fruit to illustrate by comparison the ultimate fruit. "From the shallow to the deep" means that the causes are shallow and the fruits are deep. From "revealing the neither..." downward, the principle of the double negation is revealed by means of the phenomenal affairs of cause and effect. From "Virtue King" downward, the five practices are explained in terms of cultivating the ten virtues and clarifying realization; thus that chapter states: "When a bodhisattva cultivates the Great Parinirvāṇa, they realize ten merits." However, the five practices pertain generally to realization, and the ten virtues pertain generally to cultivation; setting aside the secondary and taking the primary is how the two are distinguished, as discussed in detail in the Shu ji (Commentary Notes). "The four elements are like a chest": the great \[elements\] are like venomous snakes, and the body is like a hamper or chest; the four great \[elements\] form the body, like snakes inside a chest. "The five aggregates are like murderers": this is what the sūtra calls "five caṇḍālas following behind with drawn swords"; the text of the sūtra is very extensive. "Cutting off the flow": "flow" is a metaphor for the afflictions and saṃsāra; from the cause it is called the river of afflictions, and from the fruit it is called the river of saṃsāra. In the sūtra there are altogether six rivers, namely, afflictions, saṃsāra, seeking the good, unwholesome karma, Buddha-nature, and nirvāṇa. From "initially from..." downward, in the twenty-fifth fascicle there are ten items: first, having few desires; second, contentment; third, solitude; fourth, energetic striving; fifth, right mindfulness; sixth, right concentration; seventh, right wisdom; eighth, liberation; ninth, praising liberation; and tenth, transforming sentient beings through nirvāṇa. Here the first two and the tenth are cited, while the intermediate ones are omitted, which is why it says "and so forth." From "Further, good..." downward, the passage is found in the twenty-ninth \[fascicle\]. There it states: "If one sees precepts, the marks of precepts, the causes of precepts, the fruits of precepts, the superiority of precepts, the inferiority of precepts, the accumulation of precepts, the oneness of precepts, the duality of precepts, these precepts, those precepts, the cessation of precepts, the equality of precepts, the cultivation of precepts, the cultivator, and the pāramitā of precepts—if anyone holds such views, this is called not cultivating precepts." Explanation: Seeing the essence of precepts preventing wrongdoing is the mark of precepts; at the time of cultivation it is called the cause, and at the time of completion it is called the fruit; the noble is superior and the ordinary is inferior; multiple precepts are called an accumulation; general is oneness and specific is duality; self is "this" and other is "that"; quenching faults is cessation; and the remaining good qualities are equality. Cultivating the above seven approaches is called the cultivation of precepts. The one who cultivates is the person; when precepts can reach the fruit, they are called pāramitā. Viewing such marks is called not cultivating precepts. The present text directly reveals the marks of cultivation, which is why it speaks of "not seeing" and so forth. "Concentration and wisdom are also like this" means that concentration, the marks of concentration, the causes of concentration, the fruits of concentration, and so on, are explained by analogy with the precepts. "Examining the beginning and concluding with the end": the beginning is the cause, and the end is the fruit. "What is not carried along, and what is not overcome?": the great cause and great fruit encompass everything; hence the cause carries along the myriad good deeds, and the fruit overcomes with myriad virtues, cause and effect fusing completely so that the phenomenal is precisely the principle. From "all..." downward, the perfect cause and perfect fruit universally fusing with everything is called the unobstructed person, and the nondifference of sentient beings and Buddhas is called the single path; cultivating and realizing in this way can bring one out of the two kinds of death. "Either cultivating the ten perceptions up to knowing desire": all of these are found in the thirty-fourth fascicle. The sūtra states: "If a bodhisattva or the four assemblies can cultivate the ten perceptions, one should know that this person will attain nirvāṇa. The first is the perception of impermanence, up to the tenth, the perception of non-attachment." Regarding "knowing roots and knowing desire," the sūtra states: "When a bodhisattva, concerning the thirty-seven factors, knows their roots, knows their causes, knows their inclusion, knows their increase, knows their master, knows their guidance, knows their superiority, knows their reality, and knows their culmination, they are entitled to be called one of pure celibate conduct (brahmacarya)." It also states: "The root of the thirty-seven factors is the cause of desire, called contact with clarity, and so forth." Therefore it now says "knowing roots and knowing desire." "Receiving the small and receiving the shared": "small" refers to the Tripiṭaka \[teaching\]; through the perfect and eternal Dharma, it receives and guides the three vehicles of the two teachings. This speaks of the common path of reception and guidance, which is why it says "receiving the small." If one clarifies the three receptions, it does not apply to the six-perfection bodhisattvas or to the two vehicles of the two teachings, as explained in detail in the Shu ji. "Entering the sudden from the gradual": because the stages before the bhūmis are gradual, and ascending to the bhūmis is sudden. From "The text states..." downward, the chapter of Kāśyapa is cited to prove the separate meaning. "When the foundation is established, the Way arises": when the foundation of nirvāṇa is established, the Way of the various practices arises. As for nirvāṇa, is it not truly the foundation of practice? From "like without..." downward: like lacking the main cord, the meshes of the net will not be properly aligned. The cord and the hide are metaphors for nirvāṇa; the fur and meshes are metaphors for the various practices. Mi means "none." "The essential lies in the eternal": although the three practices—destroying the partial, the gradual, and the perfectly fused—are different, there is no difference in the eternal fruit; hence the preceding text stated: "Although the three are different, all take the eternal as the source." "Practice coalesces in the eternal": practice is the cause, and the eternal is the fruit. From "able to reveal..." downward is the principle revealed upon the fruit. This is the previous meaning of the primary source. Hence one knows that the primary source pertains to principle, the essential source pertains to wisdom, and the auxiliary source pertains to practice; by examining the text with this in mind, there is no meaning that will not be understood. The "seven luminaries" refer to the sun, moon, and five planets. As for the "Northern Pole Star," the Jingzhou xingzhan states: "The Northern Pole Star is also named Heavenly Gate and also named North Pole. The North Pole is the celestial throne of the Purple Palace." The Analects says: "One who governs by virtue is like the Northern Pole Star, which remains in its place while all the stars salute it." From "like the myriad..." downward, the Shangshu says: "The Yangzi and Han rivers pay homage to the sea." The seven luminaries and myriad rivers are metaphors for practice; the Northern Pole Star and the eastern sea are metaphors for wisdom. From "or a person..." downward: person, principle, teaching, and practice can all provide auxiliary support, causing the fractional-true and ultimate fruits of eternal wisdom to unfold. That is, relying on a person one hears the teaching; relying on the teaching one cultivates practice; through practice one accords with principle; and due to these four dharmas one attains entry into the fractional-true up to the ultimate fruit; hence it says "obtaining power through auxiliary support." Or "the Way provides auxiliary support": the Way is principle; it also means using partial persons and partial teachings as auxiliary support, as explained in the section on therapeutic auxiliary opening in the Zhiguan (Calming and Contemplation). From "like the ragged..." downward is a metaphor from the Tathāgatagarbha-sūtra. That sūtra states: "Suppose someone takes a golden statue / and travels to another land; / wrapping it in foul, ragged cloths, / he abandons it in the wilderness. / One with the divine eye sees it / and immediately tells the people. / Removing the filth, the true statue appears, / and all rejoice greatly. / My divine eye is also like this: / observing those classes of sentient beings, / bound by evil karma and afflictions, / enduring all the sufferings of saṃsāra, / I also see those sentient beings: / amid the dust and defilements of ignorance, / the Tathāgata-nature remains unmoving, / and none can destroy it." From "the strongman..." downward is a metaphor from the present sūtra. The jewel on the forehead is as cited above. For the hidden treasure in the sūtra, the chapter on the Tathāgata-nature says: "All sentient beings have the Buddha-nature; from the beginningless past it has always been covered by immeasurable afflictions, which is why sentient beings cannot see it. Just as in a poor woman's house there is a treasure of pure gold, but neither the elders nor the youth in the family know of it." > — English (machine translation) (machine translation) ### [3.2.4](https://indike.org/pramana/in.bauddha.taisho.1766.3.2.4) 」「井中」下，經云「如闇室中井及種種寶，人亦知有，闇故不見。 有善方便然大明燈，照之得見。 是人終不生念：『是水及寶，本無今有。 』涅槃亦爾，本自有之，非適今也。 大智如來以善方便然智慧燈，令諸菩薩得見涅槃正因佛性。 」附此眾生者，由心神不斷故。 「但約」下，謂其理元一，約時有異，故云兩時異。 或作「若」字者，誤。 「本有」下，神時雖無當果之事，而有當果之理。 「時」或作「助」者，誤。 金心即等覺，種覺即妙覺。 「明乳」下，乳喻眾生，酪喻佛性，醪煖喻修行。 醪應作撈，謂取酪必撈攪也。 應法師云：「應作酵，古孝切，起酒麵也。 經文多作醪，音勞。 《三蒼》、《說文》皆云有滓酒也。 醪非字體。 」胡麻喻眾生，油喻佛性，擣壓喻修行。 雙取二文者，取〈如來性〉文證本有，取〈師子吼〉及〈迦葉〉文證當有。 「又引」下，即〈迦葉品〉云「為非佛性，說為佛性。 」非佛性者，謂牆壁瓦石。 此師但得簡去木石之文，豈識依正互融之理？ 當知木石剎塵悉由心變，當體即心。 我心成佛，即剎塵俱成，安有木石別居心外？ 則非本有之用者，謂眾生則有本有之用，木石則無也。 寧曉因中有依正互融之理？ 果上有依正互融之事耶？ 因中有果過者，斥彼所解，過同外道。 若相續常者，由因相續得至果故。 亦應至無常者，此亦他人不了二鳥雙遊之旨，故有斯難。 若達雙遊，則常與無常二皆理具。 了因了本有等者，了因是智，照本有性，如燈照物。 生因是福，從因至果，如泥成瓶。 「鷸蚌」下，今師雙斥二家也。 專執者，不許專破； 專破者，不許專執。 更互是非，其猶鷸蚌，而併為今師漁父所擒也。 《春秋後語》第十云「趙將伐燕，蘇代為燕說趙王曰：『臣從外來，過小水，見蚌方出暴。 而鷸啄其肉，蚌夾其喙。 鷸曰：「今日不雨，明日不雨，必見蚌脯。 」蚌亦謂鷸曰：「今日不出，明日不出，必見死鷸。 」兩者不相捨，漁父得而併擒之。 今趙且伐燕，燕趙相支以弊其眾，臣恐強秦之為漁父也。 故願大王熟計之。 』趙王乃止。 」「今當」下，雙斥二家。 初約理非三世以斥專執，次約適緣四說以斥專破。 初文中非三藏通教之宗也，佛性之名不在二教故。 工匠揆則任用者，揆，度也。 《左傳》曰「山有木，工則度之。 」有本「任」下闕「用」字。 矟用者，山卓切。 《埤蒼》云「矟長丈八尺。 或作槊，俗字也。 」佛即破之者，此段皆〈師子吼〉中破定性文也。 屒直為曲者，屒音臣，字誤也，屒應作「熨」。 下陳如品疏云「向時曲者，任机熨。 机直為床。 」向時直者為床，今熨床曲為机。 「若專」下，約適緣四說，以斥專破也。 是諸佛法界者，法界遍攝，四門互融。 舊義下云云者，今四句互融不同，舊師各執。 又約理非四句，不同專執； 而隨機說四，不同專難故。 此二家悉為今破。 須除惑都盡等者，惑許漸除，理須頓見。 不可一期等者，由智漸滿故理漸見。 「三云」下，此師明佛果在二諦外，故真可漸知，果須頓得。 「既不」下，除惑由見理故。 「理既」下，以理體圓通如太虛空，不可分知故。 「若初」下，反覆詰難也。 初既稱後即是頓見，則不須後見。 初不稱後者，謂初淺後深也，既有淺深故非頓見。 然第二師但執漸見，恐彼被難轉計於頓，故此遮之。 如法觀佛等者，佛即佛果，涅槃即真諦，此計涅槃在真不同。 前師謂涅槃是俗也。 佛與涅槃既是一相，不應真漸見、佛頓得。 引華嚴者，彼謂即俗而真，故可分知； 果在惑外不即生死，故不可漸得。 既不即生死，豈非虛妄分別生死涅槃異耶？ 以佛果無所證，但證涅槃故。 「真與」下，佛果所證涅槃即是真諦故也。 依此知是執佛果，不出二諦家難也。 若以今家會通，並是通義，約當教則不出二諦； > Regarding the passage below \[the words\] "In the well": The sūtra states, "Just as with a well and various treasures in a dark room, people know they exist, yet due to the darkness, they cannot see them. A person with skillful means lights a great, bright lamp, and illuminating them, makes them seen. That person never thinks: 'This water and these treasures did not exist originally and only exist now.' Nirvāṇa is also like this: it exists originally of itself and is not something that has just now come to be. The Tathāgata of Great Wisdom, with skillful means, lights the lamp of wisdom, enabling all bodhisattvas to see the primary cause Buddha-nature of nirvāṇa." "Attaching to these sentient beings" is because their mental consciousness is uninterrupted. Regarding the passage below "Merely in terms of": This means that the principle is fundamentally one, but there are differences in terms of time; hence it says "the two times differ." Where some texts have the character \*ruo\* (若, "if"), it is an error. Regarding the passage below "Originally existent": At the time of the mental consciousness, although there is not yet the actual fact of the future fruit, the principle of the future fruit is present. Where some texts have \*zhu\* (助, "assist") for \*shi\* (時, "time"), it is an error. The "vajra mind" is virtual enlightenment, and "seed enlightenment" is sublime enlightenment. Regarding the passage below "Explaining milk": Milk is an analogy for sentient beings, curd is an analogy for Buddha-nature, and yeast and warmth are analogies for cultivation. \*Lao\* (醪, "lees") should be \*lao\* (撈, "scoop"), meaning that to obtain curd one must scoop and stir. Master Ying says: "It should be \*jiao\* (酵, 'yeast'), phonetic spellings \*gu\* and \*xiao\*, which raises wine and dough. Sūtra texts mostly write \*lao\* (醪), pronounced \*lao\*. Both the \*Sancang\* and the \*Shuowen\* state that it is wine with dregs. \*Lao\* (醪) is not the correct base character." Sesame is an analogy for sentient beings, oil is an analogy for Buddha-nature, and pounding and pressing are analogies for cultivation. "Taking both passages" means taking the text of the chapter on the "Tathāgata Nature" to prove original existence, and taking the texts of the chapters on "Lion's Roar" and "Kāśyapa" to prove future existence. Regarding the passage below "Further citing": This is the "Kāśyapa Chapter" saying, "For what is not Buddha-nature, it is spoken of as Buddha-nature." "What is not Buddha-nature" refers to walls, tiles, and stones. This teacher has only grasped the text that sets aside wood and stone; how could he know the principle of the mutual integration of the insentient and sentient realms? One must know that wood, stone, and every dust-mote of the lands are all transformations of the mind, and their very substance is mind. When my mind achieves Buddhahood, the lands and dust-motes all achieve it simultaneously; how could wood and stone exist separately outside the mind? "Then it is not the function of original existence" means that sentient beings have the function of original existence, whereas wood and stone do not. How could he understand that in the cause there is the principle of the mutual integration of the insentient and sentient, and in the fruit there is the reality of the mutual integration of the insentient and sentient? The "error of fruit in the cause" refutes that teacher's interpretation, whose error is identical to that of non-Buddhists. "If it is a continuous permanence": because the continuity of the cause reaches the fruit. "It should also reach impermanence": this too is because others do not understand the purport of the two birds flying together, which is why they raise this objection. If one penetrates the flying together, then permanence and impermanence are both intrinsically present in principle. "The revealing cause reveals the originally existent, etc.": The revealing cause is wisdom, which illuminates the originally existent nature, just as a lamp illuminates objects. The generating cause is merit, which proceeds from cause to fruit, just as clay becomes a jar. Regarding the passage below "The snipe and the clam": Our master refutes both traditions here. Those who rigidly cling do not allow for rigid refutation; those who rigidly refute do not allow for rigid clinging. Alternately asserting right and wrong, they are like the snipe and the clam, both seized by our master, the fisherman. Fascicle 10 of the \*Chunqiu houyu\* states: "When Zhao was about to attack Yan, Su Dai spoke to the King of Zhao on Yan's behalf, saying: 'I came from outside and crossed the Yi River, where I saw a clam just emerging to sun itself. A snipe pecked at its flesh, and the clam clamped shut upon its beak. The snipe said: "If it does not rain today and does not rain tomorrow, there will surely be a dead, dried clam." The clam also said to the snipe: "If you do not get out today and do not get out tomorrow, there will surely be a dead snipe." Neither would let go of the other, and a fisherman caught and seized them both. Now Zhao is about to attack Yan; if Yan and Zhao hold out against each other and exhaust their people, I fear that powerful Qin will play the fisherman. Therefore, I hope Your Majesty will deliberate deeply upon this.' The King of Zhao then ceased." Regarding the passage below "Now we shall": He refutes both traditions. First, he relies on the principle being beyond the three time periods to refute the rigid clingers; next, he relies on the four explanations adapted to conditions to refute the rigid refuters. In the first passage, it is not the tenet of the Tripiṭaka or Shared Teachings, because the term "Buddha-nature" does not exist in these two teachings. "Craftsmen measure and employ according to need": \*kui\* (揆) means to measure. The \*Zuo Zhuan\* states: "The mountains have timber; the craftsman measures it." Some editions lack the character \*yong\* (用, "employ") below \*ren\* (任). For "spear use": \*shao\* (矟) has the phonetic spelling \*shan\* and \*zhuo\*. The \*Picang\* states: "A \*shao\* is eighteen feet long. It is also written as 槊, which is a vulgar character." "The Buddha then refuted it": this entire section consists of the texts in "Lion's Roar" that refute fixed natures. "Ironing the straight into the curved": \*chen\* (屒) is pronounced \*chen\*; the character is erroneous and should be \*yun\* (熨, "iron"). The commentary on the chapter on Ājñāta-Kauṇḍinya below states: "What was previously curved is ironed for use as a stool. The straight wood is made into a bed." What was previously straight was made into a bed; now one irons the bed's wood, curving it into a stool. Regarding the passage below "If one rigidly": He relies on the four explanations adapted to conditions to refute the rigid refuters. "It is the realm of phenomena of all Buddhas": the realm of phenomena encompasses all completely, and the four gates mutually integrate. Regarding the passage below "The old interpretations, etc.": Now the four phrases are mutually integrated, unlike the old masters who each clung to one. Moreover, in terms of principle it is beyond the four phrases, unlike those who rigidly cling; and explaining four in accordance with capacities is unlike those who rigidly object. Thus both traditions are refuted by our master now. "One must eradicate delusions entirely, etc.": He concedes that delusions are gradually eliminated, but the principle must be seen suddenly. "It cannot be that in a single period, etc.": Because wisdom gradually reaches fullness, the principle is gradually seen. Regarding the passage below "The third says": This teacher explains that the Buddha-fruit lies outside the two truths; therefore, the ultimate truth can be gradually known, but the fruit must be suddenly attained. Regarding the passage below "Since it is not": Eliminating delusion arises from seeing the principle. Regarding the passage below "Since the principle is": Because the substance of the principle is perfectly pervasive like empty space, it cannot be known in parts. Regarding the passage below "If the initial": This is a back-and-forth cross-examination. If the initial corresponds to the subsequent, it is sudden seeing, and there would be no need for subsequent seeing. If the initial does not correspond to the subsequent, it means the initial is shallow and the subsequent is deep; since there are degrees of depth, it is not sudden seeing. However, the second teacher only clung to gradual seeing; fearing that when confronted with this objection he would shift his position to sudden seeing, this is prevented here. "Contemplating the Buddha according to the Dharma, etc.": The Buddha is the Buddha-fruit, and nirvāṇa is the ultimate truth; this position maintains that nirvāṇa is within the ultimate, which is different. The previous teacher held that nirvāṇa is conventional. Since the Buddha and nirvāṇa are of a single characteristic, it should not be that the ultimate is gradually seen while the Buddha is suddenly attained. Citing the \*Avataṃsaka\*: He maintains that one realizes the ultimate right within the conventional, so it can be known in parts; the fruit lies outside delusion and is not identical with saṃsāra, so it cannot be gradually attained. If it is not identical with saṃsāra, is this not a false discrimination between saṃsāra and nirvāṇa? Because the Buddha-fruit has nothing to realize, but merely realizes nirvāṇa. Regarding the passage below "The ultimate and": The nirvāṇa realized by the Buddha-fruit is precisely the ultimate truth. Based on this, we know this is an objection raised by the tradition that clings to the Buddha-fruit not going beyond the two truths. If integrated according to our tradition, they are all shared meanings; in terms of that teaching, they do not go beyond the two truths; > — English (machine translation) (machine translation) ### [3.2.5](https://indike.org/pramana/in.bauddha.taisho.1766.3.2.5) 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. > — English (machine translation) (machine translation) _First 5 of 10 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.1766.3.2)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1766~en-mt.3.2.1) — English, machine translation ## Linked texts (2) - [大般涅槃經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-dharmaksema.31.51) — Classical Chinese - [維摩經略疏垂裕記](https://indike.org/pramana/in.bauddha.taisho.1779.3.102) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1766.3.2](https://indike.org/pramana/in.bauddha.taisho.1766.3.2) · Pramāṇa