大般涅槃經疏 20.16

20.16

「爾時世尊問」下，第二至已論義，為二：初旁論去來、二正問上義。初文者，然問答前後隨緣不定，此中佛先問、次菩薩問。此中旁論與純陀異，上文對佛而文殊旁難，即是人旁而法不旁；此中正應問不聞聞而問去來，即是法旁而人不旁。佛問意者，汝見諸法有去來故來？無去來故來？琉光答，十番：初兩就前境明無來；後八番約迷悟，悟無去來、迷有去來。琉光明理不去來而迹有去來，迷悟亦爾，兼答高貴不聞而聞。「世尊且置」下，正論義，為四：一請許、二問答、三重研、四結難。請許如文。次「琉光」下，問。若具足問，應如德王三雙六隻，此中直問聞所不聞。凡有三異：一德王問廣、琉光問略；二德王問證、琉光問修；三德王問不聞聞、琉光問聞所不聞。云何會通？解云：琉光在本土亦作三雙之問，眾已聞廣，是故但略。德王通問五行之證，證是內悟不由外聞，故言不聞聞。琉光問證中之修，即是天行，天行任運念念增明，故言聞所不聞。詞異理同（云云）。佛答為二：初緣起、二正答。初緣起中二：有讚許、誡聽。許有六句，似如六度而不次第。汝欲盡海我能善說，此約精進許。拔毒箭，此約戒度許。慧炬照明，此約般若許。其問不聞聞，佛許汝於佛性未得明了，我有慧炬能為照明，當知廣說不聞聞即廣佛性。上文云「云何不聞聞？得聞常樂我淨。」復是其義。若琉光問與德王同，琉光得了因，高貴亦然。下文云「我因是事即得悟解一句半句，得見佛性入大涅槃。」若不聞聞是佛性者，三句：云何不聞聞是了因？聞不聞是緣因？不聞不聞是正因？聞聞是境界又是因性，聞不聞是因因性（云云）。例來不來、生不生、至不至等，亦復如是。作船師，此約忍度許。生赤子心，此約禪度許。惠施，此約檀度許。次「諦聽」去，是誡聽，又二：初誡未聞、次誡聞已。誡未聞有三：諦聽令不覆器、善思令不漏器、念之令不污器，不覆故能受、不漏故不失、不污故堪飲。誡聞已亦三：初三事誡覆、次二事誡漏、次五事誡污。初標覆、次釋覆。當生敬信，標法。至心聽受，標已。恭敬尊重，標師。莫求其過，釋覆法。莫起三毒，釋覆已。不觀種姓，釋覆師。若無三事，即器不覆。從「既聞法已」下，二是誡漏。「莫生驕慢」去，是勿漏生死。「亦莫生念」去，勿漏涅槃。無此二邊即是不漏。從「於佛法僧」去，誡勿污：一勿污一體、二勿污四德、三勿污大乘、四勿污無住、五勿污法相。若作別體污即不能尊師，若起四倒污即不能尊法，若起小乘住著生貪污即不能尊自。無此五失即是不污。凡行十法，結是至心（云云）。問：琉光放光，光即常住，安被斯誡？答：椎堪叩物，寄聖誡凡。

From "At that time, the World-Honoured One asked..." downward is the second [part], debating the meaning upon arrival, which has two: first, discussing going and coming as a subsidiary topic; second, directly asking about the above meaning. As for the first text: however, the sequence of question and answer varies indeterminately according to conditions; herein, the Buddha asks first, and next the bodhisattva asks. Herein, the subsidiary discussion differs from that of Cunda: in the above text, facing the Buddha, Mañjuśrī raised a subsidiary challenge, which means the person was subsidiary while the Dharma was not subsidiary; herein, one properly should have asked about hearing what is not heard, yet asked about going and coming, which means the Dharma is subsidiary while the person is not subsidiary. As for the Buddha's intention in asking: Do you see that all phenomena have going and coming and therefore come? Or do you see that they have no going and coming and therefore come? Liúguāng replied in ten rounds: the first two clarify the absence of coming with regard to the external objective realm; the subsequent eight rounds concern delusion and awakening—for awakening there is no going and coming, while for delusion there is going and coming. Liúguāng clarified that in principle there is no going and coming while in traces there are going and coming, and the same is true for delusion and awakening; this simultaneously answered Gāoguì's hearing what is not heard. From "World-Honoured One, let this be set aside..." downward is the debate on the meaning proper, which has four: first, requesting and granting; second, the dialogue; third, reinvestigating; and fourth, concluding the challenges. Requesting and granting are as in the text. Next, from "Liúguāng..." downward is the question. If asking fully, it should be like Déwáng's three pairs and six items; herein, he directly asks about hearing what is not heard. Altogether there are three differences: first, Déwáng asked broadly, while Liúguāng asked briefly; second, Déwáng asked about realization, while Liúguāng asked about cultivation; third, Déwáng asked about hearing what is not heard [bùwén wén], while Liúguāng asked about hearing that which is not heard [wén suǒ bùwén]. How are they reconciled? It is explained: In his native land, Liúguāng also framed the question as three pairs; since the assembly had already heard it broadly, it is therefore only brief here. Déwáng broadly asked about the realization of the five practices; realization is internal awakening not relying on external hearing, hence he said 'hearing what is not heard'. Liúguāng asked about cultivation within realization, which is the heavenly practice; heavenly practice operates spontaneously, increasing in clarity from moment to moment, hence he said 'hearing that which is not heard'. The words differ, but the principle is identical (and so forth). The Buddha's reply has two: first, the causal conditions; second, the direct reply. Within the first, the causal conditions, there are two: praising and granting, and admonishing to listen. The granting has six clauses, which resemble the six perfections though not in sequential order. "You wish to exhaust the ocean, and I am able to explain it well"—this is granting in terms of diligence. Extracting the poisoned arrow—this is granting in terms of the perfection of discipline. Illuminating with a torch of wisdom—this is granting in terms of prajñā. When he asked about hearing what is not heard, the Buddha granted: 'You are not yet clear regarding the buddhadhātu; I have a torch of wisdom that can illuminate it'—one should know that broadly explaining hearing what is not heard is broadly explaining the buddhadhātu. The text above states: "What is hearing what is not heard? It is obtaining the hearing of permanence, bliss, self, and purity." This again is its meaning. If Liúguāng's question is identical to Déwáng's, then Liúguāng attained the revealing cause, and Gāoguì did likewise. The text below states: "Because of this matter, I then attained an awakening to a single phrase or half a phrase, attained the vision of the buddhadhātu, and entered great nirvāṇa." If hearing what is not heard is the buddhadhātu, there are three clauses: How is hearing what is not heard the revealing cause? How is hearing what is not heard the conditional cause? How is not hearing what is not heard the direct cause? Hearing what is heard is the objective sphere and also the causal nature; hearing what is not heard is the cause-of-cause nature (and so forth). The same applies by analogy to coming and not coming, arising and not arising, arriving and not arriving, and so forth. Acting as a ferryman—this is granting in terms of the perfection of forbearance. Giving rise to the mind towards an infant—this is granting in terms of the perfection of dhyāna. Giving alms—this is granting in terms of the perfection of dāna. Next, from "Listen attentively..." onward is admonishing to listen, which also has two: first, admonishing concerning what has not yet been heard; next, admonishing concerning what has already been heard. Admonishing concerning what has not yet been heard has three: listening attentively keeps the vessel from being overturned, reflecting well keeps the vessel from leaking, and mindfulness keeps the vessel from being defiled; because it is not overturned, it can receive; because it does not leak, it does not lose; because it is not defiled, it is fit for drinking. Admonishing concerning what has already been heard also has three: first, three matters admonish against being overturned; next, two matters admonish against leaking; next, five matters admonish against being defiled. First, he marks being overturned; next, he explains being overturned. One should give rise to reverence and faith: marking the Dharma. Hearing and receiving with the utmost mind: marking oneself. Respecting and honouring: marking the teacher. Not seeking their faults: explaining the vessel being overturned regarding the Dharma. Not giving rise to the three poisons: explaining the vessel being overturned regarding oneself. Not viewing caste: explaining the vessel being overturned regarding the teacher. If one is free from these three matters, the vessel is not overturned. From "Having heard the Dharma..." downward, the second is admonishing against leaking. From "Do not give rise to arrogance..." onward is not leaking into saṃsāra. From "Nor should you give rise to the thought..." onward is not leaking into nirvāṇa. Being devoid of these two extremes is non-leaking. From "Toward the Buddha, Dharma, and Saṅgha..." onward admonishes against being defiled: first, do not defile the single essence; second, do not defile the four virtues; third, do not defile the Great Vehicle; fourth, do not defile non-abiding; fifth, do not defile the characteristics of phenomena. If one conceives of them as distinct essences and defiles them, one cannot honour the teacher; if one gives rise to the four inversions and defiles them, one cannot honour the Dharma; if one gives rise to the Small Vehicle, abides in attachment, and gives rise to greed and defilement, one cannot honour oneself. Being free from these five faults is non-defilement. Practising all ten dharmas concludes that it is the utmost mind (and so forth). Question: Liúguāng emitted light, and light is permanent; how does this admonition apply to him? Answer: Striking the mallet can sound the object; it relies on the sage to admonish ordinary beings.