金光明最勝王經疏 2.244

2.244

第二出體者，先敘古、次陳今。敘古者，蜀地基法師云：「曇無讖法師及河西道朗法師等，蓋涅槃者常樂我淨為宗義之林，開究竟玄致為涅槃之本。」此釋得義，非正明體。真諦三藏云：「涅槃有四，三是道果、一非道果。為成菩薩般若大悲涅槃而為道果故，從初地已上無分別智為涅槃體。」亦有云：悲智為體，此但是相，此為能證，非正。《涅槃經》云「涅槃了因之所得，非生因得故。若智為涅槃，即應生因得。」故鄴城河朔諸師，或說涅槃具四種體：一者理滅，謂真如法界；二者事滅，謂離三障數滅之滅；三者德滅，謂功德寂滅；四者應滅，謂在雙林示同眾生無常之滅。初三可爾，《成唯識》云「皆如為體」，即是理滅。又云「中二擇滅攝」，即數滅之滅。然古人意，擇滅是事識之所變，即非涅槃。大般涅槃，古人多以如是般若性說如為般若，與理無別，不勞別說。若約三事名大涅槃，般若即德滅。然不說所以違了因得，說非究竟。今正出體，有其四門：一性相別論體、二性相合論體、三攝假從實體、四假實合論體。性相別論體者，《成唯識論》云「四涅槃皆以真如為體，有為德非。又體義分，自性無住即真如體，中二皆擇滅。又斷智障許得擇滅，即無住處亦擇滅收。雖是其假，對依他相，俱得名性，俱了因得，體義俱常。」故三事大般皆取義三，竝如為體。二、性相合論體，即般若解脫及以真如竝涅槃體，即《涅槃經》三事名大般，言如伊字亦如三目。若唯說如唯一非異，故《雜集論》云「滅諦相者，謂真如聖道，煩惱不生。若滅依、若能滅、若滅性是滅諦相。相謂體相，能滅、所滅、滅依俱名滅諦。能滅即般若，滅性即解脫擇滅，滅依即真如。」然彼論復云「謂真如境上有漏不生名為滅諦者，即剋性說。前據相從，相性合說。」三、攝假從實體者，即《唯識論》云「此依真如離障施設故，體即是清淨法界故，四涅槃皆如為體。」四、假實合論體者，即《唯識論》說「四涅槃中，初後即真如。據實體，中二擇滅攝。擇滅是假，或無住處說是擇滅，即三假一實竝涅槃體。」又準《成唯識》第二卷說無為有二：一依識變、二依真如。四種涅槃亦既許後三是無為攝，亦通識變。又六無為俱許識變，自性清淨體即真如，應同擇等亦許識變。又解：《深密經》云「諸識所緣，唯識所現故，可通許識變。」涅槃以非真故、非了因得故，諸經論不說涅槃亦是滅變。然有無餘雖俱擇滅，望義有別，分為二種，而有五對：一、煩惱因果對，煩惱因盡名有餘、煩惱果盡名無餘。二、小大對，小乘所得名有餘、大乘所得名無餘。《勝鬘經》「阿羅漢人斷有餘集、證有餘滅。」三、二死對。分段滅名有餘，變易滅名無餘，即前小大對。四滿不滿對，菩薩所得名有餘，如來所得名無餘。《勝鬘經》云「後身菩薩無明所覆，斷有餘集、證有餘滅，名小分涅槃。」小分，即有餘也。五、三身相對。此經所言應化二身名有餘，法身名無餘。諸經論中多說初對為二涅槃。所餘門義，如《本法華》及《唯識疏》辨。今此文中，多約無住名大涅槃，《攝論》辨彼果斷亦爾。準《法集經》第一，無所發菩薩答奮迅慧菩薩，有十法知如來常，十法知如來實，十法知如來涅槃。有三復次，正與此同但少廣。亦有二復次，十法知如來行。初番文略，第二番文大同此經，但文稍廣。三復次明涅槃中，第一復次文稍廣，唯第四行彼云「不息」、此云「休息」。三藏覆撿，亦云是「不知」，餘者皆同。又有十法知空，十法知譬喻相等。然四復次，文各有四：一標、二徵、三釋、四結。標中，初對機、次開、後簡。言菩薩者，對機，為二乘者說假涅槃，為大乘者說大涅槃故。十法，即開章說有究竟大般涅槃，簡異小乘所得涅槃，稱為大般。文言十法者，應云十義名涅槃。能如是知，即能解如來所記涅槃。此中大意，涅槃性相俱名涅槃，如似菩提、菩提斷俱名菩提。《涅槃經》中三事俱涅槃。若《成唯識》等，四涅槃俱真如理。四智心品名菩提者，是性相別論門。十法即為十段，諸復次皆準知。

Second, concerning the identification of the essential nature: first I narrate the ancients, and next I set forth the present [view]. Narrating the ancients: Dharma Master Ji of Shu said, "Dharma Master Dharmakṣema, Dharma Master Daolang of Hexi, and others held that nirvāṇa has permanence, bliss, self, and purity as the forest of its doctrines, and the unfolding of the ultimate mysterious principle is the basis of nirvāṇa." This explains its acquired meaning, but is not properly identifying its essential nature. Tripiṭaka Master Paramārtha said, "There are four nirvāṇas: three are the fruits of the path, and one is not a fruit of the path. Because nirvāṇa as the bodhisattva's prajñā and mahākaruṇā is accomplished as the fruit of the path, non-conceptual jñāna from the first stage upward is the essential nature of nirvāṇa." There are also those who say that compassion and wisdom are its essential nature; these are merely its characteristics, and are that which realizes it, not its proper [essential nature]. The Nirvāṇa Sūtra says: "Nirvāṇa is obtained by an illuminating cause (jñāpakahetu), not by an ontological cause (kārakahetu). If wisdom were nirvāṇa, it would have to be obtained by an ontological cause." Therefore, the various masters of Yecheng and Heshuo sometimes say that nirvāṇa possesses four kinds of essential nature: first, cessation as principle (li-mie), namely the dharmadhātu of tathatā; second, cessation as phenomenal fact (shi-mie), namely cessation that is analytical cessation (pratisaṃkhyānirodha) free from the three obstacles; third, cessation as virtue (de-mie), namely the quiet cessation of virtues; fourth, cessation as manifestation (ying-mie), namely cessation in the twin Śāla trees displaying impermanence in common with sentient beings. The first three may be accepted; the Cheng weishi [lun] says, "All take tathatā as their essential nature," which is cessation as principle. It also says, "The middle two are subsumed under analytical cessation," which is cessation that is analytical cessation. However, in the view of the ancients, analytical cessation is a transformation of phenomenal consciousness (shishi) and is thus not nirvāṇa. As for mahāparinirvāṇa, the ancients mostly took tathatā as the nature of prajñā, saying tathatā is prajñā, not distinct from principle, so there is no need to explain it separately. If it is called mahānirvāṇa in terms of the three factors, prajñā is cessation as virtue. However, failing to explain the reason contradicts [the principle that] it is obtained by an illuminating cause, and to say it is [the fruit of an ontological cause] is not ultimate. Now, properly identifying its essential nature involves four approaches: 1. Discussing the essential nature by distinguishing essence from characteristics. 2. Discussing the essential nature by combining essence and characteristics. 3. Subsuming the nominal into the real essential nature. 4. Discussing the essential nature by combining nominal and real. Regarding discussing the essential nature by distinguishing essence from characteristics: the Cheng weishi lun says, "All four nirvāṇas take tathatā as their essential nature; conditioned virtues are not [its essential nature]. Furthermore, dividing essential nature from meaning: the self-nature and the non-abiding [nirvāṇas] are the essential nature of tathatā, while the middle two are both analytical cessation. Moreover, since severing the cognitive obstacle is acknowledged to attain analytical cessation, the non-abiding [nirvāṇa] is also subsumed under analytical cessation. Although these are nominal, relative to the characteristics of dependent origination (paratantra), both can be termed essence; both are obtained by illuminating causes, and both their essential nature and meaning are eternal." Hence, the mahāparinirvāṇa of the three factors takes the three meanings together, all having tathatā as their essential nature. 2. Discussing the essential nature by combining essence and characteristics: prajñā, liberation, and tathatā together constitute the essential nature of nirvāṇa. That is, the Nirvāṇa Sūtra designates the three factors as mahāparinirvāṇa, saying they are like the letter 'I' or the three eyes. If one only speaks of tathatā, it is only one and not distinct; therefore, the Abhidharmasamuccayavyākhyā says, "As for the characteristic of the truth of cessation, it refers to tathatā and the noble path, where afflictions do not arise. The basis of cessation, that which is capable of ceasing, and the nature of cessation are all the characteristics of the truth of cessation. 'Characteristic' refers to the essential characteristic: that which ceases, that which is ceased, and the basis of cessation are all called the truth of cessation. That which ceases is prajñā; the nature of cessation is liberation and analytical cessation; the basis of cessation is tathatā." Yet that treatise also says, "The non-arising of defilements upon the cognitive object of tathatā is called the truth of cessation"; this is spoken strictly of its nature. The former is based on inclusive association, speaking of characteristic and nature together. 3. Subsuming the nominal into the real essential nature: the Weishi lun says, "Because this is provisionally designated on the basis of tathatā being free from obstacles, its essential nature is just the pure dharmadhātu; therefore, all four nirvāṇas have tathatā as their essential nature." 4. Discussing the essential nature by combining nominal and real: the Weishi lun states, "Among the four nirvāṇas, the first and the last are tathatā. According to the real essential nature, the middle two are subsumed under analytical cessation. Analytical cessation is nominal; or, if non-abiding is said to be analytical cessation, then three nominal and one real together constitute the essential nature of nirvāṇa." Moreover, in accordance with the second fascicle of the Cheng weishi [lun], the unconditioned is of two kinds: one relies on consciousness transformation, and one relies on tathatā. Since the latter three of the four kinds of nirvāṇa are acknowledged to be subsumed under the unconditioned, they also extend to consciousness transformation. Furthermore, all six unconditioned phenomena are acknowledged to be consciousness transformations; the self-nature of pure [nirvāṇa] is in its essential nature just tathatā, so it should, like analytical [cessation] and so on, also be acknowledged to be a transformation of consciousness. Another explanation: the Saṃdhinirmocanasūtra says, "The cognitive objects of all consciousnesses are merely what consciousness manifests"; hence, it can be generally acknowledged to be a consciousness transformation. Because nirvāṇa is not untrue and is obtained by an illuminating cause, the various sūtras and treatises do not say that nirvāṇa is also a transformation of cessation. However, although both [nirvāṇa] with remainder and without remainder are analytical cessation, looking at their meanings they are different and are divided into two kinds, having five pairs: First, the pair of affliction causes and effects: the exhaustion of affliction causes is called 'with remainder', and the exhaustion of affliction effects is called 'without remainder'. Second, the pair of the small and the great: what is obtained by the Śrāvakayāna is called 'with remainder', and what is obtained by the Mahāyāna is called 'without remainder'. The Śrīmālādevīsūtra says: "Arhats sever remainder-origination and realize remainder-cessation." Third, the pair of the two kinds of death: the cessation of fragmented [birth and death] is called 'with remainder', and the cessation of transformative [birth and death] is called 'without remainder', which corresponds to the preceding pair of the small and the great. Fourth, the pair of complete and incomplete: what is obtained by a bodhisattva is called 'with remainder', and what is obtained by a tathāgata is called 'without remainder'. The Śrīmālādevīsūtra says: "The bodhisattva in the final embodiment, covered by ignorance, severs remainder-origination and realizes remainder-cessation, which is called partial nirvāṇa." 'Partial' is just 'with remainder'. Fifth, the mutual pair of the three bodies: what this sūtra refers to as the responsive and transformative bodies is called 'with remainder', while the dharmakāya is called 'without remainder'. In various sūtras and treatises, the first pair is mostly spoken of as the two nirvāṇas. The remaining approaches and meanings are distinguished as in the original Lotus Sūtra [commentary] and the Weishi shu. In the present text, mahānirvāṇa is mostly spoken of in terms of non-abiding; the Mahāyānasaṃgraha's distinguishing of its fruit of abandonment is also like this. According to the first fascicle of the Dharmasaṃgītisūtra, Bodhisattva Apratihatacitta answers Bodhisattva Vegavajrabuddhi that there are ten dharmas by which one knows the tathāgata is eternal, ten dharmas by which one knows the tathāgata is real, and ten dharmas by which one knows the tathāgata's nirvāṇa. There are three repetitions, which are identical to this [text], only slightly broader. There are also two repetitions on ten dharmas to know the tathāgata's practice. The text of the first round is brief; the text of the second round is largely identical to this sūtra, but slightly broader. Among the three repetitions explaining nirvāṇa, the text of the first repetition is slightly broader, only in the fourth line that text says "not resting", while this text says "resting". The Tripiṭaka Master rechecked it, and also said it was "not knowing"; the rest are all identical. There are also ten dharmas to know emptiness, ten dharmas to know the characteristics of metaphors, and so forth. However, each of the four repetitions contains four parts: 1. presentation, 2. inquiry, 3. explanation, and 4. conclusion. In the presentation: first addressing the capacity, next introducing, and last distinguishing. Saying "bodhisattvas" addresses the capacity: because provisional nirvāṇa is taught for those of the Two Vehicles, while mahānirvāṇa is taught for those of the Great Vehicle. The "ten dharmas" introduce the section saying that there is an ultimate mahāparinirvāṇa, distinguishing it from the nirvāṇa attained by the Hīnayāna, and calling it "mahāparinirvāṇa". Where the text says "ten dharmas", it should say "ten meanings called nirvāṇa". Being able to know them in this way, one is able to understand the nirvāṇa prophesied by the tathāgatas. The general purport here is that both the nature and characteristics of nirvāṇa are called nirvāṇa, just as both bodhi and the abandonment of bodhi are called bodhi. In the Nirvāṇa Sūtra, all three factors are nirvāṇa. If [according to] the Cheng weishi [lun] and so on, all four nirvāṇas are the principle of tathatā. The mental associates of the four wisdoms being called bodhi is the approach of discussing essence and characteristics separately. The ten dharmas then form ten sections, and all the repetitions should be understood accordingly.