大般涅槃經疏 27.7

27.7

「若修習定」下，第二示圓融。無方定慧皆是法界，非但慧能斷惑，定亦斷惑。文為四：一明定慧相具，亦具一切法；二明定慧相即，即寂能斷、即斷能寂；三明定慧名相；四明自在適時。開此四科，即四悉意：定慧具足三菩提，即第一義；即寂能斷，即對治；定慧名相，即是世界；適時利益，即是為人。就初定慧相具，文為三：一即定具慧，謂正智見也；二定具世間生滅無常等法，引證是也；三具三菩提是也。定為法界包含既爾，慧捨亦然。次「菩薩具足二法」下，明定慧相即若言相資，此義則疏。又為二，初即定而慧、次即慧而定。初文中凡舉八譬，即定而慧妙能斷惑；次「復調攝五根」去，明即慧而定，在危而安處損能益（云云）。初譬如刈菅草者，字音姦，《詩》云「白華菅兮」，又云「無棄菅蒯」。《爾雅》云「白華野菅」，郭璞云「茅類也」。甘鍋者，融金之器，土釜也。字當作𩰭，並音戈。而言甘者，謂口歛也。次文又二，先正明、次「善男子」下明功能，並如文。「定相」下，第三明名相者，無名而名。緣一實相而言三相，約三相立三名，名相皆是法界，具一切法。定無定相故名空，慧達清淨法故無願求，捨無能所故有無相。「若有菩薩」下，第四自在適時巧用。文為二：先唱時非時、後更問答。答中明三法時非時，即是自行四悉。受樂等生慢宜修定者，此巧用為人；精進等起悔心宜修慧者，此巧修對治；二法平等宜修捨者，此巧修第一義；起煩惱宜讀誦六念者，此巧修世界。經云「修習三相，以是因緣成無相涅槃。」既言因緣，即是巧修悉檀以為因緣成大涅槃。又宜修於定即是有門，宜修於慧即是空門，宜修於捨即非空非有門，宜修十二部六念等即亦空亦有門，從四門因緣成大涅槃。復應巧作化他四悉，不能煩文，修者須具（云云）。

From 'if one cultivates concentration' downward is the second part, revealing the perfect integration. Non-abiding concentration and wisdom are both the dharmadhātu; not only can wisdom sever delusion, but concentration also severs delusion. The text has four sections: first, explaining that concentration and wisdom mutually contain each other and also contain all phenomena; second, explaining that concentration and wisdom are identical to each other—being identical to stillness, they can sever; being identical to severance, they can be still; third, explaining the names and characteristics of concentration and wisdom; fourth, explaining their sovereign mastery in adapting to the occasion. The setting forth of these four headings corresponds to the intent of the four siddhāntas: the full endowment of concentration and wisdom with the three bodhis corresponds to the supreme truth (paramārtha); identical to stillness and able to sever corresponds to remedial action (pratipakṣa); the names and characteristics of concentration and wisdom correspond to the worldly (laukika); and benefiting according to the occasion corresponds to for the sake of the person (prātipuruṣika). Regarding the first, that concentration and wisdom mutually contain each other, the text has three sections: first, concentration being endowed with wisdom, referring to correct cognitive vision; second, concentration being endowed with worldly phenomena such as arising, ceasing, and impermanence, as cited for verification; third, being endowed with the three bodhis. Since concentration as the dharmadhātu contains [them] like this, wisdom and equanimity are also like this. Next, from 'a bodhisattva is endowed with two dharmas' downward explains that concentration and wisdom are identical to each other; if one were to say they merely support each other, this meaning would be too distant. It also has two parts: first, concentration being wisdom; second, wisdom being concentration. In the first section, eight analogies are adduced in all to show that concentration being wisdom is wondrously able to sever delusion; next, from 'furthermore, regulating and gathering the five sense faculties' onward explains that wisdom being concentration dwells in safety amidst danger and can bring benefit while in deficit, and so on. The first analogy is 'like mowing the jān grass'; the character is pronounced jiān. The Shijing says, 'White flowers, the jān grass,' and also says, 'Do not discard the jān and the kuǎi.' The Erya says, 'White flower is wild jān.' Guo Pu says, 'It is a kind of cogon grass.' A 'crucible' (gānguō) is a vessel for melting metal, an earthen cauldron. The character should be written as 𩰭, both pronounced gē. It is called gān because the mouth is narrowed. The next text also has two parts: first, directly explaining; next, from 'Good son' downward explaining the function, both being as in the text. From 'characteristics of concentration' downward is the third part, explaining names and characteristics, which is to name what is nameless. Based on the single dharmatā, three characteristics are spoken of, and according to the three characteristics, three names are established; the names and characteristics are all the dharmadhātu, containing all phenomena. Because concentration has no fixed characteristic of concentration, it is called empty; because wisdom penetrates pure dharmas, it is without wish; because equanimity has neither agent nor object, it is signless. From 'if there is a bodhisattva' downward is the fourth part, skillful application with sovereign mastery according to the occasion. The text has two sections: first, proclaiming the proper and improper times; afterward, further questions and answers. In the answers, the proper and improper times of the three dharmas are explained, which are the four siddhāntas of one's own practice. When one experiences joy and the like, giving rise to arrogance, one should cultivate concentration—this is skillful application for the sake of the person; when one is vigorous and the like, giving rise to remorse, one should cultivate wisdom—this is skillful cultivation as a remedy; when the two dharmas are balanced, one should cultivate equanimity—this is skillful cultivation of the supreme truth; when defilements arise, one should recite and practice the six recollections—this is skillful cultivation of the worldly. The sūtra says: 'Cultivating the three characteristics, through these causes and conditions, one accomplishes signless nirvāṇa.' Since it mentions causes and conditions, these are the skillful cultivation of the siddhāntas serving as the causes and conditions that accomplish great nirvāṇa. Furthermore, the appropriateness of cultivating concentration is the gate of existence; the appropriateness of cultivating wisdom is the gate of emptiness; the appropriateness of cultivating equanimity is the gate of neither emptiness nor existence; and the appropriateness of cultivating the twelvefold scriptures, the six recollections, and the like is the gate of both emptiness and existence: through the causes and conditions of the four gates, one accomplishes great nirvāṇa. Moreover, one should skillfully enact the four siddhāntas for transforming others; I cannot multiply words here, but practitioners must possess them fully, and so forth.