中觀論疏 8.23

8.23

「滅我我所故」下，第二明稟教得益，又二：前明得二無我智益、次得兩涅槃益。前是因益、次是果益。前智益、後是斷益。前是得道、後是證滅。又前是有為功德、後無為功德，亦是為無為二解脫也，聲聞宗要不出斯二也。初又二：第一正明得無我智、次歎法美人。初如文。「得無我智者」下，第二章歎法美人，上半歎法、下半美人也。「內外我我所」下，第二明得二涅槃果。以修二無我智因，故得兩涅槃果，蓋是聲聞義之大宗。就文為二：初偈明無餘、次偈明有餘。約修行次第，前得有餘、次得無餘。今前明無餘、後明有餘者，凡有二義：一者今是說門，前說共深令慕仰求之；二者文勢鉤鎖，既明滅我我所，故即得無餘。上半牒前。「內外我我所」者，我為其內、所為其外。又即陰我為內、離陰我為外。所亦二種：五陰為內所、瓶衣為外所也。「諸受則為滅」者，我我所是見煩惱，受是取著愛使。亦初是見諦，次是思惟。諸見滅故諸受即滅，愛見滅故報身便滅。前是見滅故愛滅，受滅則身滅；此是因滅故果滅。「業煩惱滅故」，第二明有餘涅槃。上半正明結業滅、下半釋滅所以。由業煩惱虛妄非實，悟畢竟空，則戲論斯滅。問：餘無餘有幾種耶？答：略有三種，一小乘餘無餘、二大乘餘無餘、三大小合說餘無餘。小乘餘無餘者，一云：子縛盡名有餘，以其猶有餘累故名有餘。肇師云：「餘迹未泯、餘緣未盡，故名有餘。若除報身無復餘累，名無餘。」次云：斷子縛盡、得無為未足，故無為猶有餘，名曰有餘；若滅報身，無為便足，故名無餘。大乘餘無餘者，滅五住煩惱名為有餘，二死報亡稱為無餘。但小乘得二涅槃有前後；大乘一時而得，五住惑盡二死便傾。又小乘前得有餘、後得無餘；大乘前得無餘則是法身，後起應化二身名為有餘。又大乘就三身辨三涅槃：法身為無餘涅槃，應化兩身名有餘涅槃，合就三身是無住處涅槃，以法身故不住生死、應化兩身不住涅槃，以其俱滅二著，名無住處涅槃。此並出七卷《金光明經．三身品》。《攝大乘》明四涅槃，三如上，次明本性清淨，名為涅槃也。大小合論餘無餘者，小乘餘無餘並是有餘，大乘餘無餘並稱無餘，《勝鬘經》意也。

From "Because 'I' and 'mine' are extinguished" downward is the second part, explaining the attainment of benefit from receiving the teaching, which also has two: first, it explains the benefit of attaining the two wisdoms of selflessness; next, it explains the benefit of the two nirvāṇas. The former is the benefit of the cause; the next is the benefit of the fruit. The former is the benefit of wisdom; the latter is the benefit of cessation. The former is conditioned merit; the latter is unconditioned merit; these are also the two liberations, conditioned and unconditioned. The essentials of the śrāvaka school do not go beyond these two. The first again has two: first, it directly explains the attainment of the wisdom of selflessness; next, it praises the Dharma and extols the person. The first is as in the text. From "One who attains the wisdom of selflessness" downward is the second section, praising the Dharma and extolling the person; the upper half praises the Dharma, and the lower half extols the person. From "Internal and external 'I' and 'mine'" downward is the second, explaining the fruit of attaining the two nirvāṇas. Because of practicing the cause of the two wisdoms of selflessness, one attains the fruit of the two nirvāṇas; this is truly the central doctrine of the śrāvaka teachings. Within the text there are two parts: the first verse explains [nirvāṇa] without remainder; the next verse explains [nirvāṇa] with remainder. In terms of the sequence of cultivation, one first attains with remainder and next attains without remainder. Here, explaining without remainder first and with remainder later has two meanings: first, this is the gate of teaching, where one first speaks of the universally profound to inspire longing and pursuit; second, the flow of the text is interlocking—since it has explained the extinguishing of "I" and "mine," one immediately attains without remainder. The first half recapitulates what precedes. Regarding "internal and external 'I' and 'mine'": "I" is internal, and "mine" is external. Furthermore, the self identical to the aggregates is internal, and the self distinct from the aggregates is external. "Mine" is also of two kinds: the five aggregates are internal "mine," while vases and robes are external "mine." Regarding "all graspings are then extinguished": "I" and "mine" are the afflictions of view, and graspings are the underlying tendencies of craving and clinging. Also, the first is the [afflictions eliminated upon] seeing the truth, and the next is [the afflictions eliminated upon] contemplation. Because all views are extinguished, all graspings are immediately extinguished; because craving and views are extinguished, the retribution body is extinguished. Previously, because views are extinguished, craving is extinguished; when graspings are extinguished, the body is extinguished; this is because when the cause is extinguished, the fruit is extinguished. "Because karma and afflictions are extinguished" is the second, explaining nirvāṇa with remainder. The upper half directly explains the extinguishing of bondages and karma; the lower half explains the reason for their extinction. Because karma and afflictions are false and not real, when one awakens to ultimate emptiness, prapañca is extinguished. Question: How many kinds of remainder and non-remainder are there? Answer: Briefly, there are three kinds: first, remainder and non-remainder of the Hīnayāna; second, remainder and non-remainder of the Mahāyāna; third, remainder and non-remainder spoken jointly of the Great and small. Regarding remainder and non-remainder of the Hīnayāna: one view says that the exhaustion of the bondage of defilements is called "with remainder," because there are still remaining burdens, it is called "with remainder." Master Zhao says: "The remaining traces are not yet obliterated, and the remaining conditions are not yet exhausted; therefore it is called 'with remainder'. If the retribution body is eliminated and there are no further remaining burdens, it is called 'without remainder'." Another view says: when the bondage of defilements is completely severed, the attainment of the unconditioned is not yet complete, so the unconditioned still has a remainder, which is called "with remainder"; if the retribution body is extinguished, the unconditioned becomes complete, so it is called "without remainder." Regarding remainder and non-remainder of the Mahāyāna: extinguishing the five entrenched afflictions is called "with remainder," and the cessation of the retribution of the two deaths is called "without remainder." However, in the Hīnayāna the two nirvāṇas are attained sequentially; in the Mahāyāna they are attained simultaneously: when the delusions of the five entrenchments are exhausted, the two deaths immediately collapse. Furthermore, in the Hīnayāna one first attains with remainder and later attains without remainder; in the Mahāyāna, first attaining without remainder is the dharmakāya, and subsequently giving rise to the response and transformation bodies is called "with remainder." Furthermore, the Mahāyāna distinguishes three nirvāṇas in terms of the three bodies: the dharmakāya is nirvāṇa without remainder, the response and transformation bodies are called nirvāṇa with remainder, and taken together in terms of the three bodies it is non-abiding nirvāṇa—because of the dharmakāya one does not abide in saṃsāra, and because of the response and transformation bodies one does not abide in nirvāṇa; because both extinguish the two clingings, it is called non-abiding nirvāṇa. These all come from the "Chapter on the Three Bodies" in the seven-fascicle *Suvarṇaprabhāsa-sūtra*. The *Mahāyānasaṃgraha* explains four nirvāṇas: three are as above, and the next explains intrinsic pure nature, which is called nirvāṇa. Regarding remainder and non-remainder treated jointly between the Great and small: remainder and non-remainder in the Hīnayāna are both "with remainder," while remainder and non-remainder in the Mahāyāna are both called "without remainder"; this is the purport of the *Śrīmālādevī-sūtra*.