維摩經玄疏 4.25

4.25

答曰：《大涅槃經》明「月愛三昧，從初一日，至十五日，光明漸漸增長；又從十六日，至三十日，光明漸漸減盡」。「月光漸漸增長」者，譬智德十五，摩訶般若光明也。「漸漸減盡」者，譬十五斷德，無累解脫減盡也。「十五種智斷」者，三十心為三智斷，十地為十智斷，等覺為一智斷，妙覺為一智斷，合為十五智斷，故從初一日，至十五日，以月為譬也。「月體」，即譬法身，法身是一。「光明漸增」，譬般若智德，不生而生。「光明漸減」，譬解脫斷德，不減而減。故《涅槃經》明「從初安置諸子祕密之藏，三德涅槃。然後我亦當於此祕密藏中，而般涅槃」，此最後究竟涅槃，名為不生不生。般若畢竟不生不滅，更無惑可斷也。又，《法華經》明「開、示、悟、入」，南岳師解云「即是圓教四十心也」。又，《大品經》明四十二字門「初阿字門，亦具四十二字門；後茶字門，亦攝四十二字門」，南岳師解「即是圓教四十二地之異名也」。《仁王經》明「三賢、十聖忍中行，唯佛一人能盡源」，即是說圓通之位相也。《瓔珞經》云「三賢菩薩，自然流入薩婆若海」，即其義也。《華嚴經》云「從初一地，即具足一切諸地功德」。《大智度論》云「菩薩從初發心，觀涅槃行道，乃至坐道場」。如此等經論所明，豈可備述！引證解釋，具在四教大本。

Answer: The Mahāparinirvāṇa Sūtra explains: "The moon-loving samādhi (candra-priya-samādhi): from the first day to the fifteenth day, its light gradually increases; again, from the sixteenth day to the thirtieth day, its light gradually decreases until it is gone." "The moon's light gradually increases" illustrates the fifteen merits of wisdom, the light of mahāprajñā. "Gradually decreases until it is gone" illustrates the fifteen merits of elimination, where afflictions in liberation are decreased until gone. "Fifteen kinds of wisdom and elimination": the thirty minds make three wisdoms and eliminations, the ten grounds make ten wisdoms and eliminations, equal awakening makes one wisdom and elimination, and sublime awakening makes one wisdom and elimination, together making fifteen wisdoms and eliminations; therefore, from the first day to the fifteenth day, the moon is used as a metaphor. The "substance of the moon" illustrates the Dharma-body, and the Dharma-body is one. "The light gradually increases" illustrates the merit of wisdom of prajñā, arising without arising. "The light gradually decreases" illustrates the merit of elimination of liberation, decreasing without decreasing. Hence the Nirvāṇa Sūtra explains: "From the beginning, I settle the various children in the secret storehouse, the nirvāṇa of the three virtues. Afterwards, I also shall enter parinirvāṇa within this secret storehouse." This final ultimate nirvāṇa is called "non-arising non-arising." Prajñā is ultimately non-arising and non-ceasing, with no further delusion to be eliminated. Moreover, the Lotus Sūtra explains "opening, displaying, awakening, and entering"; Master Nanyue explained this, saying: "These are the forty minds of the perfect teaching." Furthermore, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra explains the forty-two syllabic doors: "The initial syllable door 'a' also fully contains the forty-two syllabic doors; the final syllable door 'kṣa' (chá) also subsumes the forty-two syllabic doors"; Master Nanyue explained: "These are different names for the forty-two grounds of the perfect teaching." The Benevolent Kings Sūtra (Renwang jing) explains: "The three sages and ten saints practice within forbearance; only the Buddha alone can exhaust the source"; this speaks of the characteristics of the stages of perfect penetration. The Yingluo jing says: "Bodhisattvas of the three stages of worthiness naturally flow into the ocean of sarvajñā (all-knowledge)"; this is its meaning. The Avataṃsaka Sūtra says: "From the initial first ground, one is already complete with all the merits of every ground." The Mahāprajñāpāramitopadeśa says: "The bodhisattva, from first arousing the mind, contemplates nirvāṇa and practices the path, up to sitting in the place of enlightenment (bodhimaṇḍa)." How could one recount completely all that is explained in such sūtras and treatises! The citations and explanations are fully contained in the main work on the four teachings (Si jiao da ben).