大般涅槃經疏 15.11

15.11

「迦葉白佛」下，第三明無量四諦慧。文為三：初明無量無量、二結為四無量慧、三結為二無量。他謂此文會通四諦，開善謂是攝法盡不盡；今謂正是無量無量慧章。初文，問、答。問中先舉昔事。昔舉大地草木喻於無量無量，手中少許喻有作無生。當知先說者少、不說者多，如此之多四諦攝盡。四攝不盡，若盡不應言多，不盡應有第五諦。佛答亦攝盡亦攝不盡，同名四諦，名攝則盡；分別相貌，彼竟不說，攝則不盡。名同義異，故有盡有不盡。今佛答之，以名往收則皆攝盡。「迦葉復白」去，第二結無量無量為四無量慧。文有問、答。答中二：先示根辨智、次正釋諦相。初文者，具論諦智應有三品：下是凡夫，不足可論，故不說之。但舉中上者，就四人中判於中上。若就法者，應指四種四諦以判中上。有作無生如前說，無量今當辨。夫無量者，非是超然出四諦外，還是四諦，種別不同，故文云「分別校計有無量種。」若委論者，應從地獄乃至於佛，凡聖五陰種別不同，於一一陰復更分別無量界入，豈是聲聞緣覺所知？是無量苦諦。又從地獄乃至於佛行業不同，一一行業分別校計有無量種，亦非聲聞緣覺所知，是為無量集諦。又從地獄乃至於佛，應以何身應說何法令其修學，一一身法分別校計，無量法門以為眷屬，亦非聲聞緣覺所知，是為無量道諦。又從地獄乃至於佛，得解脫時因緣不同，一一解脫復有無量解脫，分別校計有無量種，亦非聲聞緣覺所知，是為無量滅諦。如此四境既異，有作無生亦非二乘中智所及。名稱同異為四諦相，如大地一名為無量。其相浩然，今當略說。就正釋中，四諦為四：初苦諦中，經文但約陰入界三，及重明陰，略示苦相。初陰者，文云「知諸陰苦是名中智，分別諸陰有無量相是名上智。」云何分別？六道陰者是蓋覆義，蓋人天善及無漏善。蓋人天善則沈沒三塗，蓋無漏善則輪迴諸有。二乘陰者蓋覆等德，蓋四等則不能化度眾生，蓋四德則不能至於寶所。菩薩陰則蓋覆生死涅槃，蓋生死則大悲拔苦，蓋涅槃則大慈與樂。佛陰則蓋覆法界事理，蓋事則以應身遍應一切機根，蓋理則以法身遍一切處。又六道陰苦，二乘陰樂，菩薩陰雙是，佛陰雙非。如此分別，豈是二乘所知？次知入為門名為中智，分別諸入有無量相是名上智。云何分別？六道六入，名為入門，亦名會入。眼根色塵會入有為，乃至意根法塵會入有為。二乘入者，入無常無我，會入無為。菩薩入者，眼根入施，會入檀波羅蜜，乃至意亦如是。眼根入戒忍進禪慧之門，會入諸波羅蜜，乃至意亦如是。諸佛入者，佛眼是入普門，普門入一切法界慈悲喜捨。法界咸應，會入薩婆若海。乃至意亦如是。諸經中明六根為寂靜門、平等門，此義甚多（云云）。又六道之入，是入苦門；二乘之入，是入不苦門；菩薩之入，入亦樂亦苦門；諸佛之入，入非苦非樂門。三又知界分性者是名中智，分別諸界有無量相是名上智。云何分別？六道眼界性分唯見於色，不能聞聲。色界性分但對於眼，不對於耳。乃至意界性分但能知法，不能見聞。法界性分但對於意，不對耳眼。二乘界者，眼界性分但是無常苦空無我，不得常樂，乃至意界性分亦復如是。菩薩界者，菩薩眼界性分但見色空，不能即空即假即中。乃至意界性分但能即空，不能即假即中，亦復如是。佛諸界者，眼是法界法性，性分即能見色聞聲嗅香別味覺觸知法，即空即假即中，不可思議，具足一切無量佛法，乃至意亦如是。又六道以苦為界，二乘不苦為界，菩薩亦樂亦苦為界，佛以非樂非苦為界。「又知色壞相是名中智」下，重廣約陰，文云「分別諸色無量壞相是名上智。」六道之色壞善壞定，二乘之色壞因壞果，菩薩之色壞有壞無，佛色者壞上諸壞。壞為法界，非壞非不壞悉是法界。又六道色壞樂，二乘色壞苦，菩薩色壞雙是，佛色壞雙非（云云）。又知受是覺相是名中智，分別是受有無量相是名上智。六道之受，受違、受順、受不違順，於違起瞋覺、於順起貪覺、於不違順起癡覺。二乘之受，於三覺中一一皆起五分法身，須陀洹人初覺無漏（云云）。菩薩受者，受佛法，受眾生。受佛法時覺於十力四無所畏諸波羅蜜，受眾生時覺於慈悲喜捨四無量心。諸佛受者，自覺覺他，即覺、不覺、非覺非不覺悉是法界。又知想取相名為中智，分別是取有無量相是名上智。六道之取，但取人我眾生壽命、色香味觸。二乘之取，取於無常苦空無我，取於涅槃。菩薩之取，不取二邊但取中道。如來取者，取即不取，即非取非不取悉是法界。又知行作相是名中智，分別是行無量作相是名上智。六道之行，能作二十五有。二乘之行，能作涅槃。菩薩之行，作諸波羅蜜。諸佛之行，即作不作、即非作非不作，作等法界。又知識是分別是名中智，分別是識無量知相是名上智。六道分別，取此取彼，飲苦食毒。二乘分別，厭生死、沈涅槃。菩薩分別，離邊會中。諸佛分別，非邊非中。經文約苦諦竟。

From "Kāśyapa addressed the Buddha" onward, the third [section] clarifies the wisdom of the immeasurable four truths. The text has three parts: first, clarifying the immeasurably immeasurable; second, concluding as the four immeasurable wisdoms; third, concluding as the two immeasurables. Others say this passage harmonizes the four truths, and Kāishàn says it concerns whether or not the teachings are completely subsumed; we now state that it is properly the chapter on the wisdom of the immeasurably immeasurable. In the first passage are questions and answers. In the question, past matters are first brought up. Formerly, the grasses and trees of the great earth were used as an analogy for the immeasurably immeasurable, while the small amount in the hand was an analogy for [the truths of] arising and non-arising. One should know that what was previously spoken was little, and what was not spoken was much; does such a great amount completely get subsumed under the four truths? If the four completely subsume it, one should not call it "much"; if they do not completely subsume it, there should be a fifth truth. The Buddha answered that it is both completely subsumed and not completely subsumed: they share the name of "four truths", and in terms of name, subsumption is complete; but in distinguishing their characteristics, he ultimately did not speak of them, so in that sense, subsumption is not complete. Because the names are the same but the meanings differ, there is both completeness and incompleteness. Now when the Buddha answers it, taking it by name, all is completely subsumed. From "Kāśyapa further addressed [the Buddha]" onward, the second [section] concludes the immeasurably immeasurable as the four immeasurable wisdoms. The text has questions and answers. In the answers are two: first, pointing out faculties to distinguish wisdom; second, directly explaining the characteristics of the truths. In the first text, fully discussing the truths and wisdoms, there should be three grades: the lower is ordinary people, who are not worth discussing and thus not spoken of. Bringing up only the intermediate and superior distinguishes the intermediate and superior among the four types of persons. If speaking in terms of dharmas, one should point to the four kinds of four truths to distinguish the intermediate and superior. The [truths of] arising and non-arising were as explained before; the immeasurable is now to be distinguished. Now as for the immeasurable, it is not something transcending beyond the four truths; it is still the four truths, differing only in kinds and distinctions. Hence the text says: "Analyzing and calculating, there are immeasurable kinds." If discussed in detail: from the hells up to the Buddhas, the five aggregates of ordinary beings and sages differ in kinds; within each aggregate, immeasurable realms and sense bases are further distinguished—how could this be known by śrāvakas and pratyekabuddhas? This is the immeasurable truth of suffering. Furthermore, from the hells up to the Buddhas, actions and karmas differ; analyzing and calculating each action and karma, there are immeasurable kinds, which is also not known by śrāvakas and pratyekabuddhas—this is the immeasurable truth of origination. Furthermore, from the hells up to the Buddhas, with what body one should appear and what Dharma one should preach to cause them to cultivate and learn—analyzing and calculating each body and teaching, with immeasurable Dharma gates as their retinue, which is also not known by śrāvakas and pratyekabuddhas—this is the immeasurable truth of the path. Furthermore, from the hells up to the Buddhas, when liberation is attained, the causes and conditions differ; within each liberation there are further immeasurable liberations; analyzing and calculating, there are immeasurable kinds, which is also not known by śrāvakas and pratyekabuddhas—this is the immeasurable truth of cessation. Since these four objects are thus different, [the truths of] arising and non-arising are also beyond the reach of the intermediate wisdom of the two vehicles. Sameness and difference of names constitute the characteristics of the four truths, just as the single name "great earth" is immeasurable. Their characteristics are vast; now they shall be briefly explained. Regarding the direct explanation, the four truths are four: First, within the truth of suffering, the sūtra text only relies on the three—aggregates, sense bases, and realms—and re-clarifies the aggregates, briefly indicating the characteristics of suffering. First, concerning the aggregates, the text says: "Knowing that the aggregates are suffering is called intermediate wisdom; distinguishing that the aggregates have immeasurable characteristics is called superior wisdom." How are they distinguished? The aggregates of the six destinies have the meaning of covering: they cover human and heavenly goodness as well as untainted goodness. Covering human and heavenly goodness, one sinks into the three evil paths; covering untainted goodness, one transmigrates through all existences. The aggregates of the two vehicles cover the virtues of equality and so forth: covering the four equalities, they cannot transform and save sentient beings; covering the four virtues, they cannot reach the jewel abode. The aggregates of bodhisattvas cover saṃsāra and nirvāṇa: covering saṃsāra, through great compassion they pull out suffering; covering nirvāṇa, through great friendliness they bestow joy. The aggregates of the Buddhas cover the phenomena and principle of the dharmadhātu: covering phenomena, with the response body they universally respond to all capacities and faculties; covering principle, with the Dharma body they pervade all places. Furthermore, the aggregates of the six destinies are suffering; the aggregates of the two vehicles are bliss; the aggregates of bodhisattvas are both; the aggregates of the Buddhas are neither. How could such distinctions be known by the two vehicles? Next, knowing the sense bases as gates is called intermediate wisdom; distinguishing that the sense bases have immeasurable characteristics is called superior wisdom. How are they distinguished? The six sense bases of the six destinies are called entry gates, and are also called converging entries: the eye faculty and visual forms converge into the conditioned, up to the mental faculty and mental objects converging into the conditioned. The sense bases of the two vehicles enter impermanence and non-self, converging into the unconditioned. The sense bases of bodhisattvas: the eye faculty enters giving, converging into dānapāramitā, up to the mind also being like this; the eye faculty enters the gates of discipline, patience, vigor, meditation, and wisdom, converging into all pāramitās, up to the mind also being like this. The sense bases of all Buddhas: the Buddha eye is the entry into the universal gate, and the universal gate enters the friendliness, compassion, sympathetic joy, and equanimity of all dharmadhātus; the dharmadhātu fully responds, converging into the ocean of sarvajñā, up to the mind also being like this. In various sūtras it is explained that the six faculties are the gates of quiescence and the gates of equality—this meaning is very extensive (and so forth). Furthermore, the entries of the six destinies are entry into the gate of suffering; the entries of the two vehicles are entry into the gate of non-suffering; the entries of bodhisattvas are entry into the gate of both bliss and suffering; the entries of all Buddhas are entry into the gate of neither suffering nor bliss. Third, knowing that the realms have distinct natures is called intermediate wisdom; distinguishing that the realms have immeasurable characteristics is called superior wisdom. How are they distinguished? The visual realm of the six destinies by nature and distinction only sees form and cannot hear sounds; the realm of form by nature and distinction only confronts the eye, not the ear; up to the mental realm by nature and distinction only knowing dharmas, unable to see or hear; the realm of mental objects by nature and distinction only confronts the mind, not the ear or eye. As for the realms of the two vehicles: the visual realm by nature and distinction is only impermanent, suffering, empty, and non-self, unable to attain the permanent and blissful; up to the mental realm by nature and distinction being likewise. As for the realms of bodhisattvas: the visual realm of a bodhisattva by nature and distinction only sees that form is empty, unable to realize that it is simultaneously empty, provisional, and middle; up to the mental realm by nature and distinction only being able to realize emptiness, unable to realize that it is simultaneously empty, provisional, and middle, also being like this. As for the realms of the Buddha: the eye is the dharmadhātu and dharmatā; by nature and distinction it can see form, hear sounds, smell scents, distinguish flavors, perceive tactile sensations, and know dharmas; it is simultaneously empty, provisional, and middle, inconceivable, fully possessing all immeasurable Buddha-dharmas; up to the mind also being like this. Furthermore, the six destinies take suffering as their realm; the two vehicles take non-suffering as their realm; bodhisattvas take both bliss and suffering as their realm; the Buddhas take neither bliss nor suffering as their realm. From "Furthermore, knowing that the characteristic of form is destructibility is called intermediate wisdom" onward, it re-expands upon the aggregates. The text says: "Distinguishing the immeasurable destructible characteristics of forms is called superior wisdom." The form of the six destinies destroys goodness and destroys dhyāna; the form of the two vehicles destroys cause and destroys fruit; the form of bodhisattvas destroys existence and destroys non-existence; the form of the Buddha destroys all the destructions above: destroying them into the dharmadhātu, neither destroyed nor undestroyed, all are the dharmadhātu. Furthermore, the form of the six destinies destroys bliss; the form of the two vehicles destroys suffering; the form of bodhisattvas destroys both; the form of the Buddha destroys neither (and so forth). Furthermore, knowing that sensation is the characteristic of feeling is called intermediate wisdom; distinguishing that this sensation has immeasurable characteristics is called superior wisdom. Sensation of the six destinies receives disagreeable, receives agreeable, and receives neither disagreeable nor agreeable: regarding the disagreeable, feeling of anger arises; regarding the agreeable, feeling of greed arises; regarding the neither disagreeable nor agreeable, feeling of delusion arises. Sensation of the two vehicles: within each of the three feelings, the fivefold Dharma body arises; a srotāpanna initially experiences the untainted (and so forth). Sensation of bodhisattvas: receiving the Buddha-Dharma, receiving sentient beings. When receiving the Buddha-Dharma, they experience the ten powers, the four fearlessnesses, and all pāramitās; when receiving sentient beings, they experience the four immeasurables of friendliness, compassion, sympathetic joy, and equanimity. Sensation of all Buddhas: awakening oneself and awakening others; being awakened, unawakened, and neither awakened nor unawakened, all are the dharmadhātu. Furthermore, knowing that perception grasps characteristics is called intermediate wisdom; distinguishing that this grasping has immeasurable characteristics is called superior wisdom. Grasping of the six destinies only grasps a person, a self, a sentient being, a life span, form, smell, taste, and touch. Grasping of the two vehicles grasps impermanence, suffering, emptiness, non-self, and grasps nirvāṇa. Grasping of bodhisattvas does not grasp the two extremes, but only grasps the middle way. Grasping of the Tathāgata: grasping is non-grasping; being neither grasping nor non-grasping, all are the dharmadhātu. Furthermore, knowing that mental formations have the characteristic of acting is called intermediate wisdom; distinguishing that these mental formations have immeasurable acting characteristics is called superior wisdom. Mental formations of the six destinies can produce the twenty-five states of existence. Mental formations of the two vehicles can produce nirvāṇa. Mental formations of bodhisattvas produce all pāramitās. Mental formations of all Buddhas: acting is non-acting, being neither acting nor non-acting; acting is equal to the dharmadhātu. Furthermore, knowing that consciousness is discernment is called intermediate wisdom; distinguishing that this consciousness has immeasurable knowing characteristics is called superior wisdom. Discernment of the six destinies grasps this and grasps that, drinking suffering and eating poison. Discernment of the two vehicles loathes saṃsāra and sinks into nirvāṇa. Discernment of bodhisattvas departs from extremes and converges in the middle. Discernment of all Buddhas is neither extreme nor middle. The sūtra text regarding the truth of suffering is finished.