涅槃玄義發源機要 2.5

2.5

"Indeterminate nature is also both existent and non-existent": this means that there are four kinds of indeterminate nature: first, karmic maturation; second, deportment; third, technical crafts; fourth, supernormal fruits. Karmic maturation means the karmic retribution five aggregates of the five destinies within the three realms: because they mature at a different time, mature through mutation, and mature into a different category. Endowed with these three meanings, it is called karmic maturation. Second, deportment has two aspects: first, the matters of deportment, taking walking, standing, sitting, and lying down—the four sense-data—as their nature. Second, the mind of deportment, which is the strong mental consciousness that can initiate deportment. The five consciousnesses, such as the eye consciousness, are naturally weak in nature; although they take deportment as an object, they cannot initiate deportment. The seventh, manas, only grasps the ālayavijñāna as an inner self; since it does not take the four sense-data such as form as its object, it does not generate deportment. Although the eighth, ālayavijñāna, takes sense-data such as form as its object, its nature is also weak, and it cannot initiate deportment. The word "path" refers to the path of walking in deportment. Third, technical crafts: first, the matters of technical crafts, referring to painting, carving, and engraving, taking the five sense-data as their substance. Second, the mind of technical crafts, which is the mental consciousness. That the eye consciousness and others are not deportment follows the previous rule. Fourth, supernormal fruits refers to attaining supernormal functions upon realizing the fruit. It is also called transformative indeterminate: first, transformative matters, referring to altering physical forms, suddenly coming into being from non-existence. The Hīnayāna takes the five sense-data as its nature; the Mahāyāna takes the five aggregates as its nature. Second, the transformative mind, which is the mental consciousness. Now, saying "also existent" means the Buddha-fruit has technical crafts and karmic maturation; saying "also non-existent" means the Buddha-fruit lacks deportment and supernormal fruits. As Guangzhai differentiates the two kinds below, its meaning becomes clear naturally, hence the note says "and so forth." First, "understanding," which is technical crafts. Second, "retribution," which is karmic maturation. However, these choices and rejections are all the personal reckonings of human masters, not conforming to correct principle and unable to withstand interrogation, all being refuted below. From "Like chess" downward, it explains that the Buddha-stage possesses the indeterminate nature of understanding. "Chess": the *Bowuzhi* says, "Shun created go, and Danzhu was skilled at it." "Writing": the *Diwang shiji* says, "The Yellow Emperor lowered his garments, and Cangjie created writing, after which written tallies first began." "Archery": the *Liji* says, "When a male child is born, a mulberry bow and artemisia arrows are used to shoot six times toward heaven, earth, and the four directions." Zheng Xuan's commentary states: "Heaven, earth, and the four directions are the concerns of a man." "Charioteering": the *Jiayu* says, "One who is skilled at driving horses adjusts the bit and bridle, aligns the reins and whip, balances the horse's strength, and calms the horse's mind." Hence it is said: without a sound, the horse responds to the reins; without raising the whip, it reaches a thousand leagues. If one uses the whip without a bit and bridle, the horse will surely be hurt and the carriage destroyed; hence it is said: one who drives four horses holds six reins. From "Retribution" downward, it explains that the Buddha-stage possesses the indeterminate nature of retribution. From "Kaishan" downward, this refers to Zhizang of Kaishan Temple, Sengmin of Zhuangyan Temple, and Fayun of Guangzhai Temple, who are the three great Dharma masters of the Liang dynasty. The doctrines established by these two masters now do not allow that the Buddha-stage possesses indeterminate nature. First, it shows this generally, hence it says they both speak of the nature of supreme goodness. From "Understanding" downward, it explains that the Buddha-fruit lacks the indeterminate nature of understanding. "There are many explanations": it should be said that there are two explanations; it should not say "many." "It is of a wholesome nature" means that understandings such as chess and writing are not indeterminate; because they universally exist in the Buddha-fruit, it says they are of a wholesome nature. From "Other people" downward: excluding icchantikas and the Buddha-fruit, all from ordinary people up to bodhisattvas are called "other people." This means that for chess, writing, and the like, in other people they can be called the indeterminate nature of understanding, but in the Buddha-stage they are all called wholesome, not indeterminate. From "Speaking of retribution" downward, it explains that the Buddha-fruit lacks the indeterminate nature of retribution. "Has many different provisions (*ju*)": *ju* should be *shu* (maturations); the text is an error. "No longer having retribution dharmas" means the Buddha has no grasping of karmic maturation within saṃsāra. This clarifies that the Buddha only has habitual causes and habitual fruits. From "Now, the three [natures]" downward, it criticizes them in general. "Still not being the true": the three natures are not even the biased truth of the small teaching, because the nirvāṇa of biased truth lacks the three natures. From "How can it" downward: not even being the biased truth, how can one use this to explain the great nirvāṇa of the ultimate fruit of the Middle Way? "Like a rustic sunning his back," etc.: *Liezi* says, "What a rustic is comfortable with and finds good, he considers unsurpassed in the world. In the state of Song there was a farmer who constantly wore clothes of coarse, tangled hemp just to pass the winter. When spring came and eastern plowing began, he sunned himself in the sun, not knowing that in the world there were vast mansions, inner chambers, fine silk floss, and fox and badger furs. He looked back and said to his wife, 'No one knows the warmth of exposing one's back to the sun. If I present it to our lord, there will surely be a heavy reward.' A wealthy man of the neighborhood told him, 'In the past, someone found wild beans, sweet hemp stalks, water celery, and duckweed seeds delicious, and praised them to a local dignitary. The local dignitary took and tasted them; they stung his mouth and sickened his stomach. The crowd laughed at and grew angry with him, and the man was deeply ashamed. You are of his kind.'" Here, the various masters are compared to the rustic, the three natures are compared to sunning one's back, and nirvāṇa is compared to the sovereign. The present master's criticism of them is compared to the wealthy man of the neighborhood. "Speaking of five kinds": although the five names are different, their substance has no distinction. The purity of nature is the dharmakāya, and so on up to being the direct cause. The direct cause is non-arising, and non-arising is, and so on up to, the purity of nature. Other meanings are all like this: to bring up one is to bring up five; to bring up five is to bring up one. "Generally referring to the whole text": because the twenty-five chapters are collectively named Nirvāṇa.