涅槃玄義發源機要 2.3.3

2.3.3

From "Therefore the Great Treatise" downward, verses from the *Mahāprajñāpāramitā-śāstra* in praise of prajñā are cited to prove seeing and not seeing, seeking separately and seeking together, being both bound and both liberated, thus demonstrating that the statement that nirvanic reality does not abide [in either] means liberation through not seeing. In "If a person..." and so on, giving rise to views regarding dharmas is called being bound by seeing, while being bewildered about dharma-marks is called being bound by not seeing. Giving rise to views in accordance with dharmas is called obtaining liberation through seeing, and the mark of absence of seeing in [such] views is called liberation through not seeing. The dharmakāya and liberation are each analogized to prajñā to form the four phrases; hence it says "is also like this." From "For example" downward: the essence of an illusion is originally empty, so it cannot be seen, yet it has color and form, so it is seen. Seeing what cannot be seen allegorizes liberation through seeing; not seeing what can be seen allegorizes liberation through not seeing. "Merely using conventional names to guide sentient beings" means provisionally establishing the names of the secret treasury and the three virtues to make sentient beings awaken to the principle beneath the names and realize that names are not [ultimate] names—which is the great compassion of shaking the tree and raising the fan. From "For example, an empty fist" downward, the successive matching with the four siddhāntas can be understood. Delighting them with the new letter *i* means that when the great capacity is stirred with joy, this is the benefit of rejoicing. Leading them forward means evoking the great good. Breaking it means shattering the former lesser evil. Awakening them means awakening them to the fact that the small is identical with the great. If there is nothing, then there is no severance: if one conceptualizes nothingness, how could severance ever be achieved? "It is not even the meaning of the Small Vehicle": because the two vehicles of the shared teaching, right in the midst of existence, penetrate emptiness and realize nirvāṇa. The great fragrant elephant and so on are from the text of the "Chapter on Grieving and Lamenting." Halter and bridle: the leather straps binding a horse's head are called a halter. The *Shiming* says, "A halter means examination." It is used to examine, hold, and rein in. In "a tiny stir of thought": *jie* (tiny) means subtle and faint. The "Xici" of the *Book of Changes* states: "Regret and remorse lie in the stir of a tiny thought." In "Since [thoughts] are not severed..." and so on: the mind is the root of speech. Yangzi's *Fayan* says, "Words are the voice of the mind; writing is the drawing of the mind." "This is the cultivation of the path where language is cut off" refers to the expedient path of the internal worldlings of the Small Vehicle. The clear arising of patience regarding suffering refers to the first among the sixteen minds of the path of seeing: patience with the dharma of suffering and knowledge of the dharma of suffering. Briefly mentioning the path of seeing implicitly includes the path of cultivation, because both paths are true realizations. In "at the time of death in conventional truth": the shattering of views and desires is called death in conventional truth. From "Pointing to this" downward: citing the inferior to contrast with the superior. If the inferiority of the Tripiṭaka can already sever the persons and dharmas of the six realms, how much more so the superiority of the Mahāyāna of the other three teachings! From "However, upon entering" downward: about to clarify the meaning of the shared [teaching], the Tripiṭaka is first criticized. In "Because ultimate and conventional are different": because in the Tripiṭaka, phenomena and principle are separated, when entering contemplation one unites with the ultimate, which is severance, but when leaving contemplation one enters the conventional, which is non-severance. Unlike the practitioner of the shared [teaching] for whom phenomena and principle are mutually identical, so that whether entering or leaving contemplation there is complete accord with severance. From "If one can" downward: directly clarifying the meaning of the shared [teaching]. The first two phrases are the words of the *Zhao lun*, because what the *Zhao lun* expounds belongs solely to the shared [teaching]. In "Is it far?": it means it is not far. The first phrase clarifies dharma: conventionality is directly the ultimate, so the Path is not far. The next phrase clarifies persons: worldlings are directly sages, so the sage is not remote. In "Neither severed nor unsevered": all are like illusory transformations, hence there are no dual marks. The expedient path is the stage of nature. In "Empty wisdom accords": from the stage of seeing upward, all are called accord. From "Vimalakīrti" downward: this is the text where the heavenly maiden admonishes Śāriputra. In "Ignorance has not been vomited out": below, in the "Chapter on Grieving and Lamenting," the [practitioners of the] two vehicles say to the Buddha: "In the past, intoxicated by desires and forms, we revolved in birth and death like a drunkard lying in filth. The Tathāgata should now bestow upon us the medicine of the Dharma to make us vomit out the bad wine of afflictions. If I have not yet awakened, how can I be abandoned?" In "spinning the sun and moon": it also says, "Like that drunkard who sees the sun and moon above, which do not actually spin, and imagines them spinning; sentient beings are also like this: covered by afflictions and ignorance, they give rise to inversions, conceptualizing non-self as self and even conceptualizing suffering as pleasure, just like that drunkard imagining spinning where there is no spinning." In "Like a malaria patient": it also says, "Like a malaria patient meeting a good doctor and having his suffering relieved: I am also like this. Though meeting the Tathāgata, the fever of improper livelihood has not yet been cured, and I have not attained supreme, secure, eternal bliss." From "Contrasted with the realms" downward: a concluding indication of the sūtra's intent. Although the shared delusions within the realm are eliminated, the distinct delusions beyond the realm remain entirely; hence it says residual habits are not exhausted, ignorance has not been vomited out, and so on. In "Practicing with the mind of great nirvāṇa": using the understanding of the exclusive Middle, one cultivates the five practices in gradual sequence, completely traversing the ten distinct virtues. The five practices pertain to cultivation and the ten virtues pertain to realization, but they also mutually apply to both cultivation and realization. Here, speaking provisionally in terms of the teaching path prior to the bhūmis, both pertain to cultivation; this means exclusively seeking the true realization of great parinirvāṇa at the first bhūmi while cultivating the practices prior to the bhūmis. In "No longer having a mind within the realm" and so on: the mind within the realm is the wisdom analyzing and embodying [emptiness]; the teachings within the realm are the Tripiṭaka and shared teachings. "Such expedients" are the thirty minds of the separate teaching. In "Yet not yet united with the Middle": partial realization at the first bhūmi is considered uniting with the Middle. In "What was previously unattained" and so on: previously, at the worldly stage, one could not realize the wisdom of the Middle; now, hearing of the wisdom of the Middle, one does not sever ignorance. In "Now severing ignorance and cultivating with stages like steps on a ladder" and so on: looking back at causes from the perspective of the fruit, this is criticized as sequential steps like ascending a ladder, leaving extremes to seek the Middle like a meandering river. The tenth fascicle of the sūtra says: "All rivers inevitably have bends." In "The arousal of the mind cannot pervade the dharma realm": having faith in the inherently existing nature, it is only aroused upon [reaching] the fruit; hence, sequentially extinguishing the nine [realms] to reveal the Buddha-realm, failing to penetrate that the nine are directly the Buddha, is called non-pervasive. In "Not the supreme expedient": the thirty minds of the separate [teaching] are not the expedients of the harmonious, consummate resemblance [stage]. In "Above the expedient there is a further expedient": above the expedients of the separate teaching, there are also the expedients of the internal worldling of the perfect teaching. From "If the perfect" downward: comprehensive clarification of perfect severance. In the text, principle, practice, and teaching are all severed. First, clarifying severance of principle. In "all minds are the dharma realm": all minds are the minds of the nine realms; realizing that the deluded minds of the nine realms are directly the true principle of the three truths, it is called the dharma realm. In "There is no other dharma realm": as when contemplating the hell mind, the principle of the three truths is fully endowed and the three thousand [realms] are completely subsumed without remainder; apart from this mind there is no other dharma. When contemplating any mind arising in the nine realms, it universally subsumes them in the same way; hence it is called the single, unique dharma realm. From "Also like" downward: clarifying practice. From "Also like" downward: clarifying teaching. The continent of Aparagodānīya allegorizes the teaching. Pointing directly to phenomena as principle is like entering straight into the sea. The tenth fascicle of the sūtra says: "In this great trichiliocosm, there is a continent named Godānīya; on that continent there is a river, straight and without bends, named Śvabhra, which enters the western sea like a straight cord."