涅槃玄義發源機要 3.2.1

3.2.1

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!