大乘義章 18.43

18.43

次第七門約對涅槃辨其一異。一異不定，何故如是？法門有二：一分相門、二攝相門。分相言之，菩提、涅槃兩門各異。攝相為論，菩提、涅槃兩體是一。於中略以二門分別：一約行斷二德分別、二約性淨方便分別。行斷門中，分相言之，一切行德悉名菩提，行是道故。一切斷德齊稱涅槃，斷是滅故。若據攝相，一切行斷皆是菩提並是涅槃。皆是菩提，如《地持》說。故彼文言「二斷二智是名菩提。」問曰：菩提此翻名道。行德是道，可名菩提。斷德非道，以何義故亦名菩提？釋有三義：一斷是道果，果從因稱，故曰菩提。如命食果，說命為食。二以斷義是菩提家離過之德，攝德從體，故曰菩提。如諸心法是慧眷屬，通名為慧，如是一切。三以斷德體無擁障即是道義，以是道故，說為菩提。行斷二德俱為涅槃，如《涅槃》說。彼文宣說「滅諸煩惱名為涅槃。」是其斷也；「宣說三事成大涅槃。」是其行也。問曰：涅槃此翻名滅。斷德是滅，可名涅槃。行德非滅，以何義故得名涅槃？解亦有三：一以行德是其滅因，因從果稱，故曰涅槃。如食命因，說食為命。亦如《地持》所說因樂。因雖非樂，是樂因故，亦名為樂，此亦同爾。二以諸行是涅槃家對治行德涅槃眷屬，攝德從體，故名涅槃。三以諸行皆有離過寂滅之義，故曰涅槃。行斷如是。次就性淨方便分別。分相言之，性淨之果悉為涅槃。性淨體寂無為相故，方便之果悉為菩提，行修方便能通行人菩提涅槃故。此之一義，如《涅槃》說。故彼宣說「菩提之德，生因所生；涅槃之德，生因所顯。」良以方便獨為菩提，言無所濫，不須更以方便樹別。性淨之德獨為涅槃，言亦無濫，是故不須性淨樹別。故涅槃中一切菩提，雖是方便，不名方便；一切涅槃，雖是性淨，不名性淨。攝相言之，性淨方便俱名菩提，並稱涅槃。俱名菩提，如彼《金剛般若》中說。故彼文中「本性今顯論寂，名為性淨菩提；修生功德論現，名為方便菩提。」良以二種皆菩提故，須以性淨方便別之。問曰：方便修生功德，通人至果，有其道義，可名菩提。性淨之德無如是義，有何所以亦名菩提？解有三義：一是道家所了之果。果從因稱，故名為道，以是道故，名曰菩提。二道家之體。攝體從德，故曰菩提。三性淨之德體通無壅，即是道義，故曰菩提。性淨方便俱是涅槃，如《地論》說。《涅槃經》中亦有此相，彼經之中，性淨之果名之為常，方便報果說之為性。佛自說言「若能修此常住二字為滅相者，我於其人為般涅槃。」為滅相者，依外國語，為涅槃相。常住二字修為滅相，即是猶為涅槃相矣。故知二種並是涅槃。良以二種俱涅槃故，須以性淨、方便別之。問曰：性淨法性體寂，可名涅槃。方便功德道諦所收，修起不寂，以何義故得名涅槃？解有三義：一是性淨涅槃之因，因從果稱，故名涅槃。二涅槃家德，攝德從體，故名涅槃。三修起功德亦有離相寂滅之義，故名涅槃，以其通故。性淨菩提，體即是其性淨涅槃，故第一義諦亦名菩提亦名涅槃。方便菩提，體即是其方便涅槃，故修報常得為滅相。菩提涅槃一異如是。菩提之德，體深義廣，難以測窮。且隨詮況，辨之略爾。

Next, the seventh section distinguishes their unity and difference in relation to nirvāṇa. Unity and difference are not definitive. Why is this so? There are two approaches to the teaching: first, the approach of differentiating characteristics; second, the approach of subsuming characteristics. Speaking in terms of differentiating characteristics, the two gates of bodhi and nirvāṇa are each distinct. Discussing them in terms of subsuming characteristics, the two essences of bodhi and nirvāṇa are one. Herein, we briefly distinguish them by two gates: first, distinction in terms of the two virtues of practice and severance; second, distinction in terms of the naturally pure and the expedient. Within the gate of practice and severance, speaking in terms of differentiating characteristics, all virtues of practice are called bodhi, because practice is the path. All virtues of severance are equally named nirvāṇa, because severance is cessation. If one proceeds according to subsuming characteristics, all practices and severances are both bodhi and nirvāṇa. That all are bodhi is as stated in the Bodhisattvabhūmi. Thus that text says: 'The two severances and two cognitions are called bodhi.' Question: Bodhi is translated here as 'path'. The virtue of practice is the path, so it may be called bodhi; the virtue of severance is not the path—on what basis is it also called bodhi? The explanation has three meanings: First, severance is the fruit of the path; the fruit is named after the cause, hence it is called bodhi—just as life is the fruit of food, and one speaks of life as food. Second, the meaning of severance is the virtue of abandoning faults belonging to bodhi; subsuming the virtue under the essence, it is therefore called bodhi—just as all mental factors are the retinue of wisdom and are collectively called wisdom; and so it is with everything. Third, because the essence of the virtue of severance is free from obstruction, that itself is the meaning of 'path'; because it is the path, it is called bodhi. That the two virtues of practice and severance are both nirvāṇa is as stated in the Nirvāṇa [Sūtra]. That text proclaims: 'Extinguishing all afflictions is called nirvāṇa'—this is its severance; 'Proclaiming that the three matters constitute great nirvāṇa'—this is its practice. Question: Nirvāṇa is translated here as 'extinction'. The virtue of severance is extinction, so it may be called nirvāṇa; the virtue of practice is not extinction—on what basis can it be called nirvāṇa? The explanation also has three meanings: First, because the virtue of practice is the cause of that extinction, the cause is named after the fruit, hence it is called nirvāṇa—just as food is the cause of life, and one speaks of food as life. It is also like the causal bliss spoken of in the Bodhisattvabhūmi: although the cause is not bliss, because it is the cause of bliss it is also called bliss; this is the same. Second, because all practices are the antidotal virtues of practice belonging to nirvāṇa and are the retinue of nirvāṇa, subsuming the virtue under the essence, they are therefore called nirvāṇa. Third, because all practices have the meaning of abandoning faults and tranquil extinction, they are called nirvāṇa. Such is practice and severance. Next, they are distinguished in terms of the naturally pure and the expedient. Speaking in terms of differentiating characteristics, the fruit of the naturally pure is entirely nirvāṇa, because the essence of the naturally pure is tranquil and has the characteristics of the unconditioned. The fruit of the expedient is entirely bodhi, because the expedient of cultivated practice can convey the practitioner to bodhi and nirvāṇa. This single meaning is as stated in the Nirvāṇa [Sūtra]. Thus it proclaims: 'The virtue of bodhi is produced by a generative cause; the virtue of nirvāṇa is revealed by a generative cause.' Truly, because the expedient alone is bodhi, the expression admits of no ambiguity, and there is no need further to establish a distinction with 'expedient'. The virtue of the naturally pure alone is nirvāṇa, and the expression likewise admits of no ambiguity; therefore there is no need to establish a distinction with 'naturally pure'. Hence in the Nirvāṇa [Sūtra], although all bodhi is expedient, it is not called expedient; and although all nirvāṇa is naturally pure, it is not called naturally pure. Speaking in terms of subsuming characteristics, both the naturally pure and the expedient are called bodhi, and both are termed nirvāṇa. That both are called bodhi is as stated in that Vajracchedikā-prajñāpāramitā. Thus in that text: 'When the original nature is now manifested, discussed in terms of tranquility, it is called naturally pure bodhi; when the merits cultivated and produced are discussed in terms of manifestation, they are called expedient bodhi.' Truly, because both kinds are bodhi, one must distinguish them by 'naturally pure' and 'expedient'. Question: Merits produced by expedient cultivation convey a person to the fruit and possess the meaning of the path, so they may be called bodhi. The virtue of the naturally pure has no such meaning—on what basis is it also called bodhi? The explanation has three meanings: First, it is the fruit revealed by the path; the fruit is named after the cause, hence it is called the path, and because it is the path, it is called bodhi. Second, it is the essence of the path; subsuming the essence under the virtue, it is therefore called bodhi. Third, the essence of the virtue of the naturally pure is unobstructed throughout, which is itself the meaning of the path; hence it is called bodhi. That both the naturally pure and the expedient are nirvāṇa is as stated in the Daśabhūmikā-śāstra. In the Nirvāṇa Sūtra there is also this characteristic: in that sūtra, the fruit of the naturally pure is called 'permanence', and the recompense fruit of the expedient is explained as 'nature'. The Buddha himself said: 'If one can cultivate these two words "permanently abiding" as the characteristic of extinction, I will realize parinirvāṇa for that person.' 'Characteristic of extinction' is, according to the foreign language, the characteristic of nirvāṇa. Cultivating the two words 'permanently abiding' as the characteristic of extinction is just acting as the characteristic of nirvāṇa. Hence we know that both kinds are nirvāṇa. Truly, because both kinds are nirvāṇa, one must distinguish them by 'naturally pure' and 'expedient'. Question: The dharmatā of the naturally pure is tranquil in essence, so it may be called nirvāṇa. The merits of the expedient are subsumed under the truth of the path; arising through cultivation, they are not tranquil—on what basis can they be called nirvāṇa? The explanation has three meanings: First, they are the cause of naturally pure nirvāṇa; the cause is named after the fruit, hence they are called nirvāṇa. Second, they are virtues belonging to nirvāṇa; subsuming the virtue under the essence, they are therefore called nirvāṇa. Third, merits that arise through cultivation also have the meaning of transcending characteristics and tranquil extinction, so they are called nirvāṇa; this is because [the meaning] extends to them. Naturally pure bodhi in its essence is naturally pure nirvāṇa; therefore the ultimate truth is called bodhi and is also called nirvāṇa. Expedient bodhi in its essence is expedient nirvāṇa; therefore the permanence of cultivated recompense can be the characteristic of extinction. Such are the unity and difference of bodhi and nirvāṇa. The virtue of bodhi is profound in essence and broad in meaning, difficult to fathom completely. We have merely distinguished it in brief according to verbal explanations.