大般涅槃經疏 21.7

21.7

「從凡夫不能善攝」下，三釋根漏，又三：一明凡夫因根起漏、二明菩薩不爾、三結如來無漏。凡夫如文。「菩薩」下，二明雖復因根，不起諸漏。行苦者，二解：一云即三苦中之行苦，此苦最通；二云行是無常，苦但是報，不得為一。言二十五里者，譬二十五有。鉢譬色心，油譬於戒，不棄一滴譬不犯一戒。王譬佛，臣譬行人，拔刀在後譬於無常。「如來拔出」下，第三結如來無漏也。「復有離漏」下，第四釋惡漏。當體名惡，從治道名離。又二：先明能離之道、後明所離之惡。初又二：先明菩薩修行、後引昔證今。初文有五種法師，而言一經於耳七劫不墮者，前〈名字功德品〉云「若聞常住二字生生不墮」者，聞有多種，若深能思惟如說行者，即生生不墮。若不能深思惟行者，只得少益。八魔者，舊云：無常等四各有其因，是為八魔。又一解：煩惱等四及無常等四為八。「善男子我念過去」下，第二引昔證今，於中有偈。舊解：上半明果、下半辨因。證涅槃是果，至心聽是因。果中有得離二事，證涅槃是得、永斷是離。因亦有二：至心是修行、無量樂是得果。言得樂果者，非常樂果，乃是行因得因中之樂果。有人評之：比太近局，全無所以。若只有此事，何能賣身？復云何聞此而得成佛？觀師云：偈意無量不可得盡，所該甚廣義味無竭，且出十義：一三寶、二四諦、三三德、四四德、五生不生等四句、六本有今無偈、七雪山偈、八四悉檀意、九中論偈、十四種佛性。所言偈含三寶者，只如來證涅槃此一句，即是佛法三寶。能證之人是如來，即是佛寶；所證之法是涅槃，即名法寶；永斷一句只是助語，若能至心即是僧寶。能至心聽即是秉行之眾，豈非僧寶？但此一句亦得兩望，至心亦得是法寶，至期何處即是聽法，今且屬僧。得無量樂亦是助句。明三寶者只是兩句，且置兩句言四諦者，不取諦義但取行證。證此法者，佛證涅槃，即是證滅。何故知爾？涅槃翻滅，豈非滅諦？永斷於生死，即是除集，集是煩惱及以結業，今生死亦是煩惱及以結業。若能至心聽，即是道諦。由至心聽，故即證道。常得無量樂即是苦諦。何以故？苦果既遣，便獲樂報。三三德者，即是摩醯首羅三目，亦是伊字三點。如來證涅槃，即法身德；永斷於生死，即解脫德；至心聽，即般若德。更須一一釋之。〈四依品〉中明三德者，一法身、二解脫、三般若。〈四相品〉中不爾，一者涅槃、二者解脫、三者般若，即取涅槃代法身。今此中既云涅槃者，豈非法身？永斷生死是解脫者，有生死即有累不脫？今既斷除，即是無累，寧非解脫？至心聽即是般若者，由聽法故能生智慧，智慧既生寧非般若？不至心者容可不生，今既至心聽，即能生智，復得法樂自娛，非復世間之樂。言四德者，即常樂我淨，如來證涅槃即常德。問：為將如來為常？涅槃為常？今明人法皆常，故前文云「以法常故，人亦是常。」永斷即淨德。生死是可惡，不淨充盈；既除不淨便得淨法，豈非淨德？至心聽，即我德。由我能聽，無我誰聽？常得無量樂，自是樂德，亦云復是重明常德。生不生等四句者，前已委悉解竟，今不復釋（云云）。應本有今無偈者，如來證涅槃，即本無今有，未證涅槃即是本無，今既證竟即是今有。永斷生死，即是本有今無。如來未斷生死之時，由有煩惱，即本有義；既證法身，無復煩惱，豈非今無？下之兩句不可分張。只此三世是無有是處，故直合是三世有法無有是處。何者是三世法耶？只證此法涅槃常果，即是三世無有是處。雪山偈者，文小交加，須善分別。上半不應此中文義，但取下半，而復不全應今四句，但應今兩句。生滅滅已，即是永斷於生死。寂滅為樂，即是常得無量樂。此兩偈相望，互有所無。此偈望彼，即無諸行無常是生滅法；彼偈望此，即無如來證涅槃。若能至心聽，亦應四悉。如來證涅槃，即第一義，有時說涅槃為第一義。永斷於生死，即對治。論中云「以三觀治三漏」，今正斷生死，豈非對治？若能至心聽，即是世界。世界之中，或言有我、或言無我，皆當至心領受。此我無我常得無量樂，即各各為人，論中云「一法分為兩種說之。為計我者即說無我，計無我者即說有我。著苦說樂，執樂說苦。」今此為除計無常苦者，故明常樂等法。《中論》偈者，因緣所生法，即如來證涅槃，涅槃只是因緣之法，若非因緣即成性義。我說即是空，是永斷生死，既斷生死故得是空。亦名為假名者，即是至心聽，若有假我方能聽受。亦是中道義，即是常得無量樂，中道即是非有非無，亦是非常非無常，結之為常。無苦無樂，結為大樂。今此常樂，即是中道之常樂也。四種佛性者，除正因性，但取果果因因四緣佛性。如來證涅槃，即是果果性，故下文云「果果者謂大涅槃」。永斷生死，即因因性，下文云「因因者，十二因緣所生之法。」亦斷十二因緣煩惱盡者生觀智解，豈非因因？至心聽者，即了因性。三十七品、六度、四等並是了因。常得無量樂是菩提果，以常樂故，豈非果性？觀師云：聊爾思惟即便得此十科大義，是故當知其理無量非可述盡。前〈梵行〉中言痛，此中云不痛，舊解云：只是淺深（云云）。次明所離之惡。謂惡象惡馬諸惡獸等能害人者，能生惡念動身口惡；惡城惡舍無情之物，何能為惡？如在邊城持弓執箭警柝遏道，豈不生人殺害心耶？惡舍亦爾。此是惡緣。惡知識者，甘談詐媚巧言令色，牽人作惡，是故須離。

From "Ordinary persons are unable to properly restrain [their sense faculties]" onward is the third section, explaining the outflow of the faculties. This also has three parts: first, explaining that ordinary persons give rise to outflows because of their faculties; second, explaining that bodhisattvas do not do so; third, concluding that the Tathāgata is free from outflows. For ordinary persons, it is as in the text. From "Bodhisattvas" onward is the second part, explaining that although it is based on the faculties, they do not give rise to the outflows. As for "suffering of conditioned existence" (saṃskāra-duḥkhatā), there are two interpretations: one says it is the suffering of conditioned existence among the three kinds of suffering, which is the most comprehensive of these sufferings; the other says that conditioned existence is impermanence while suffering is only the retribution, so they cannot be taken as identical. Speaking of "twenty-five leagues" is an analogy for the twenty-five realms of existence. The bowl is an analogy for physical form and mind; the oil is an analogy for the precepts; not spilling a single drop is an analogy for not violating a single precept. The king is an analogy for the Buddha; the minister is an analogy for the practitioner; the drawn sword behind is an analogy for impermanence. From "The Tathāgata pulls out" onward is the third part, concluding that the Tathāgata is free from outflows. From "Furthermore, there is the outflow that is abandoned" onward is the fourth section, explaining the outflow of evil. In its own substance it is called evil; with respect to the path of remediation it is called abandonment. This also has two parts: first, explaining the path that is able to abandon; second, explaining the evil that is abandoned. The first also has two parts: first, explaining the cultivation of the bodhisattva; second, citing the past to verify the present. In the first text, there are five kinds of Dharma masters, and saying that "once passing through the ears, for seven kalpas one does not fall [into evil paths]," the preceding chapter "Merits of the Name" states: "If one hears the two words 'permanently abiding', from life to life one will not fall." Hearing has many varieties: if one is able to deeply contemplate and practice according to what is taught, then from life to life one will not fall; if one cannot deeply contemplate and practice, one obtains only slight benefit. As for the "eight māras," ancient [commentators] said: the four [inversions], impermanence and the rest, each have their causes, and these constitute the eight māras. Another interpretation: the four [māras] such as afflictions together with the four such as impermanence constitute the eight. From "Good sons, I recall in the past" onward is the second part, citing the past to verify the present, wherein there is a verse. An ancient commentary explains: the first half explains the fruit, and the second half distinguishes the cause. Realizing nirvāṇa is the fruit; listening with a sincere mind is the cause. Within the fruit there are the two matters of attaining and abandoning: realizing nirvāṇa is attaining, and forever severing is abandoning. The cause also has two: the sincere mind is cultivation, and immeasurable joy is attaining the fruit. Speaking of attaining the fruit of joy: it is not the fruit of permanent joy, but rather, through practicing the cause, one obtains the fruit of joy within the cause. Someone criticized this: this comparison is too narrow and limited, entirely without foundation; if it were only this matter, how could he have sold his body? And how could he have attained Buddhahood through hearing this? Master [Hui]guan said: The meaning of the verse is immeasurable and cannot be exhausted; what it encompasses is exceedingly broad and its flavours of meaning are unending. Let us briefly set forth ten meanings: first, the Three Jewels; second, the Four Truths; third, the three virtues; fourth, the four virtues; fifth, the four propositions of arising and non-arising; sixth, the verse on original existence and present non-existence; seventh, the Himālaya verse; eighth, the meanings of the four siddhāntas; ninth, the verse of the Mūlamadhyamakakārikā; tenth, the four kinds of buddha-nature. As for the statement that the verse contains the Three Jewels: this single line alone, "The Tathāgata realizes nirvāṇa," is the Three Jewels of the Buddha-Dharma. The person capable of realizing is the Tathāgata, which is the Buddha Jewel; the Dharma that is realized is nirvāṇa, which is called the Dharma Jewel; the line "forever severing" is merely an auxiliary phrase; if one can have a sincere mind, that is the Saṅgha Jewel. Being able to listen with a sincere mind is the assembly that upholds the practice—how could that not be the Saṅgha Jewel? However, this line can also be viewed in both ways: the sincere mind can also be the Dharma Jewel—arriving at what place, that is listening to the Dharma; for now it is assigned to the Saṅgha. "Attaining immeasurable joy" is also an auxiliary line. Those that explain the Three Jewels are just two lines. Setting aside these two lines: as for the Four Truths, one does not take the meaning of the truths [dogmatically], but only takes practice and realization. Those who realize this Dharma: the Buddha realizing nirvāṇa is the realization of cessation. How is this known? Nirvāṇa translates as cessation; how could it not be the truth of cessation? "Forever severing birth and death" is the elimination of origination; origination is afflictions and binding karma, and here birth and death are also afflictions and binding karma. If one is able to listen with a sincere mind, that is the truth of the path. Because of listening with a sincere mind, one immediately realizes the path. "Constantly attaining immeasurable joy" is the truth of suffering. Why? Once the fruit of suffering is dispelled, one obtains the retribution of joy. Third, the three virtues: they are the three eyes of Maheśvara, and also the three dots of the letter 'I'. "The Tathāgata realizes nirvāṇa" is the virtue of the dharmakāya; "forever severing birth and death" is the virtue of liberation; "listening with a sincere mind" is the virtue of prajñā. Each of these must be explained further. The three virtues explained in the "Chapter on the Four Reliances" are: first, dharmakāya; second, liberation; third, prajñā. In the "Chapter on the Four Characteristics" it is not so: the first is nirvāṇa, the second is liberation, and the third is prajñā, which takes nirvāṇa to substitute for dharmakāya. Now, since nirvāṇa is mentioned here, how could it not be the dharmakāya? As for forever severing birth and death being liberation: when there is birth and death, there are entanglements and no release; now, since they are severed and removed, there are no entanglements, so how could it not be liberation? As for listening with a sincere mind being prajñā: because of listening to the Dharma, one is able to generate wisdom; once wisdom is generated, how could it not be prajñā? For one who is not sincere, it may not arise; now, since one listens with a sincere mind, one is able to generate wisdom and further attains Dharma-joy for self-delight, which is no longer worldly joy. As for the four virtues, they are permanence, joy, self, and purity. "The Tathāgata realizes nirvāṇa" is the virtue of permanence. Question: Is the Tathāgata taken as permanent, or is nirvāṇa taken as permanent? Now it is explained that both person and Dharma are permanent, hence the previous text states: "Because the Dharma is permanent, the person is also permanent." "Forever severing" is the virtue of purity. Birth and death are loathsome, filled with impurity; once impurity is removed, one obtains pure Dharma, so how could it not be the virtue of purity? "Listening with a sincere mind" is the virtue of the self. Because the self is able to listen—if there were no self, who would listen? "Constantly attaining immeasurable joy" is naturally the virtue of joy, and it is also said to re-illuminate the virtue of permanence. As for the four propositions of arising and non-arising, they have already been thoroughly explained previously, so they are not explained again now (and so on). As for corresponding to the verse on original existence and present non-existence: "The Tathāgata realizes nirvāṇa" is originally non-existent and presently existent: not yet having realized nirvāṇa is original non-existence; now, having already realized it, it is present existence. "Forever severing birth and death" is originally existent and presently non-existent: when the Tathāgata had not yet severed birth and death, because afflictions existed, that is the meaning of original existence; once he realized the dharmakāya, there were no more afflictions—how could that not be present non-existence? The lower two lines cannot be separated. It is just that "in these three periods of time there is no such thing," hence they directly combine into "conditioned dharmas of the three periods of time have no such reality." What are the dharmas of the three periods of time? Realizing this Dharma, the permanent fruit of nirvāṇa, means that within the three periods of time [afflictions] have no such reality. As for the Himālaya verse, the text is slightly intertwined and must be carefully distinguished. The upper half does not correspond to the meaning of this passage; taking only the lower half, it still does not fully correspond to the present four lines, but corresponds only to two present lines. "Arising and ceasing having been extinguished" is "forever severing birth and death." "Quiescent cessation is bliss" is "constantly attaining immeasurable joy." Comparing these two verses, each has what the other lacks. Comparing this verse to that one, it lacks "All conditioned things are impermanent, they are dharmas of arising and ceasing"; comparing that verse to this one, it lacks "The Tathāgata realizes nirvāṇa. If one is able to listen with a sincere mind." It also corresponds to the four siddhāntas: "The Tathāgata realizes nirvāṇa" is the ultimate truth (paramārtha-siddhānta)—at times nirvāṇa is described as the ultimate truth. "Forever severing birth and death" is the counteractive (pratipakṣa-siddhānta). A treatise says: "Treating the three outflows with the three contemplations"; here, directly severing birth and death, how could it not be counteractive? "If one is able to listen with a sincere mind" is the worldly (saṃvṛti-siddhānta). In the world, it is sometimes said there is a self, and sometimes said there is no self, all of which should be received with a sincere mind. This self and non-self "constantly attaining immeasurable joy" is the individual (pratyātma-siddhānta). A treatise says: "A single Dharma is divided into two types for exposition: for those who cling to a self, non-self is taught; for those who cling to non-self, self is taught. For those attached to suffering, joy is taught; for those clinging to joy, suffering is taught." Here, in order to eliminate those who cling to impermanence and suffering, the Dharmas of permanence, joy, and so on are explained. As for the verse of the Mūlamadhyamakakārikā: "Dharmas that arise from causes and conditions" is "The Tathāgata realizes nirvāṇa"; nirvāṇa is simply a Dharma of causes and conditions; if it were not of causes and conditions, it would become the meaning of intrinsic nature (svabhāva). "I explain as emptiness" is "forever severing birth and death"; having severed birth and death, one therefore attains this emptiness. "Also designated as provisional name" is "listening with a sincere mind"; only if there is a provisional self can one listen and receive. "It is also the meaning of the Middle Way" is "constantly attaining immeasurable joy"; the Middle Way is neither existence nor non-existence, neither permanent nor impermanent, concluding as permanent; having neither suffering nor pleasure, concluding as great joy. Here, this permanence and joy is the permanence and joy of the Middle Way. As for the four kinds of buddha-nature: setting aside the nature of the direct cause, one takes only the four conditional buddha-natures of fruit-fruit and cause-cause. "The Tathāgata realizes nirvāṇa" is the fruit-fruit nature, hence the lower text states: "Fruit-fruit refers to the great nirvāṇa." "Forever severing birth and death" is the cause-cause nature; the lower text states: "Cause-cause refers to the dharmas produced by the twelve links of dependent origination." Also, when one completely severs the afflictions of the twelve links of dependent origination, the understanding of contemplative wisdom arises—how could that not be cause-cause? "Listening with a sincere mind" is the revealing-cause nature (vyañjana-hetu). The thirty-seven factors of awakening, the six perfections, and the four equalities are all revealing causes. "Constantly attaining immeasurable joy" is the fruit of bodhi; because of permanent joy, how could it not be the fruit nature? Master [Hui]guan said: Merely reflecting slightly, one immediately attains these ten major headings of great meaning; therefore one should know that its principle is immeasurable and cannot be fully related. Earlier, in the "Chapter on Pure Conduct," it spoke of pain, whereas here it says no pain; ancient commentaries explain that this is merely a difference of depth (and so on). Next, explaining the evil that is abandoned: it refers to wild elephants, wild horses, and various ferocious beasts that can harm humans, which can give rise to evil thoughts and activate the evils of body and speech. As for evil cities and evil houses, being inanimate objects, how could they commit evil? If one is in a border fortress holding bows and arrows, beating warning clappers, and blocking roads, how would that not give rise to a murderous mind in people? Evil houses are also like this. These are evil conditions. Bad spiritual friends use sweet talk, deceit, flattery, and clever words with prepossessing appearances to draw people into committing evil, therefore one must keep distant from them.