涅槃玄義發源機要 3.2.2

3.2.2

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.