大乘入道次第 1.67

1.67

第二大門，明所得果。初明其障，後顯得果。第十地中，諸功德法雖得自在，而有餘障，未名最極。謂有俱生微所知障，及有任運煩惱種子，障於佛地，故此十地不名為佛。金剛喻定現在前時，彼皆頓斷，入如來地。後顯得果，問：三祇時滿，萬行德備，嘉因畢矣。勝果如何？答：彼大菩提圓寂二法，是所得果。故《集論》云：「頓斷煩惱及所知障，成阿羅漢及成如來，證大涅槃及大菩提，是其果也。」如來、羅漢，依菩提等義別說也，非別有體。今涅槃等，分之為二：先明涅槃，後辨菩提。涅槃之義，義類甚多，今者但依佛所得者，分之為二：一依《唯識》辨其四種，二據《涅槃》明其三事。言四種者，一、本來自性清淨涅槃，謂一切法相真如理。雖有客染，而本性淨。具無數量微妙功德，無生無滅，湛若虛空。一切有情平等共有，與一切法不一不異，離一切相一切分別，尋思路絕，名言道斷，唯真聖者自內所證。其性本寂，故名涅槃。釋：自體本來而非雜染。雖與容塵煩惱為依，而不被染，故名本淨。此體即是七真如中實相真如，故名相如。諸法無常，涅槃是常，故與諸法不得名一。復是諸法真實性故，不得名異。異應非是諸法之性，如色異聲，色非聲性。其性本寂，顯涅槃名。圓滿寂靜，是涅槃義。二、有餘依涅槃，謂即真如出煩惱障。雖有微苦所依未滅，而障永寂，故名涅槃。釋：所依身在，名有餘依。餘依之中煩惱皆盡，所顯真理名有餘依。而言雖有微苦依者，異熟有漏苦果之身，名微苦也。此據二乘有餘涅槃，不約佛說。如來有漏悉皆總盡，何得有苦？三、無餘依涅槃，謂即真如出生死苦。煩惱既盡，餘依亦滅，眾苦永寂，故名涅槃。四、無住處涅槃，謂即真如出所知障，大悲、般若常所輔翼，由斯不住生死、涅槃，利樂有情，窮未來際。用而常寂，故名涅槃。釋：出所知障，得大悲般若。不同二乘樂住涅槃，不同凡夫樂於生死。二皆不住，故名無住。然其四種，體一真如，約義分也。今者佛果，四義皆具。問：如來有漏苦依身盡，如何得說具有四耶？答：苦惑依盡，說無餘依。非苦依在，說有餘依。是故世尊可言具四。無漏五蘊，名非苦依。次明三事入涅槃者，准《涅槃經》，祕密之藏，猶如伊字三點，若並即不成伊，縱亦不成。如摩醯首羅面上三目，乃得成伊三點，若別亦不得成。我亦如是，解脫之法亦非涅槃，如來之身亦非涅槃，摩訶般若亦非涅槃，三法各異亦非涅槃。我今安住如是三法，為眾生故，名入涅槃，如世伊字。釋：能證生法二空之智，名為般若。所證生法二空真如，名如來身。由智證理，離諸障染，不為染縛，名為解脫。言伊字者，據西方說。彼國伊字兩點在上，一點居下。下點喻理，是所依故。上二喻於般若、解脫，依理起故。何故別三不成涅槃？答：言涅槃者，是圓寂義。若唯般若，真如未證，障未解脫，何名圓寂？若唯真理，能證智無、煩惱不斷，亦何名寂？若唯解脫，解脫體假，理、智俱無，誰名圓寂？是故三別不名涅槃。此言總意，要非即異、三法俱時，方名為入大涅槃也。智是有為，理即無為。理、智是實，解脫是假，故非即一；有為無為、假實異故。智為能證，理是所證，解脫離縛，故不得異。若別異者，智證於誰名為能證？理等准此。故知三事，不得條然而別異也。如是方名入大涅槃。涅槃之義，其事寔多。恐文繁廣，故不具盡。

The second major section clarifies the fruits obtained. First it clarifies the obstacles, and next it reveals the attainment of the fruits. In the tenth ground, although one attains mastery over all dharmas of virtuous quality, residual obstacles still remain, so it is not yet called the ultimate. That is, there are innate subtle obstacles to what is known, as well as spontaneous seeds of defilement, which obstruct the stage of buddhahood; therefore, this tenth ground is not yet called buddhahood. When the vajropama-samādhi appears directly before one, they are all severed頓-at once, and one enters the stage of the Tathāgata. Next, revealing the attainment of the fruits: Question: The three asaṃkhyeya kalpas are fulfilled, the myriad practices and virtues are complete, and the auspicious causes are brought to a close. What are the supreme fruits like? Answer: Those two dharmas of mahābodhi and complete quiescence are the fruits obtained. Therefore the Abhidharma-samuccaya says: "顿-Severing at once the obstacles of defilements and the obstacles to what is known, one becomes an arhat and becomes a Tathāgata, realizing mahānirvāṇa and mahābodhi; these are their fruits." "Tathāgata" and "arhat" are differentiated designations based on bodhi and so forth; they do not have distinct substances. Now, nirvāṇa and so forth are divided into two: first nirvāṇa is clarified, and next bodhi is analyzed. The meanings of nirvāṇa are of very many types; here, merely relying on what is attained by a Buddha, it is divided into two: first, relying on the Cheng weishi lun, its four types are analyzed; second, based on the Mahāparinirvāṇa-sūtra, its three aspects are clarified. As for the four types: 1. Nirvāṇa pure by original self-nature, which refers to the principle of tathatā that is the real mark of all dharmas. Although there are adventitious defilements, its original nature is pure. It possesses unquantifiable subtle and wondrous virtues, is unarisen and unceasing, and is as clear and still as empty space. It is shared equally by all sentient beings, is neither identical to nor different from all dharmas, is free from all marks and all conceptual differentiations, is beyond the paths of seeking and reflection, transcends the avenue of verbal designation, and is realized only by true noble ones within themselves. Its nature is originally tranquil; hence it is called nirvāṇa. Explanation: Its intrinsic substance is originally not defiled. Although it serves as the support for the dust-like defilements it tolerates, it is not defiled by them; hence it is called originally pure. This substance is the tathatā of real marks among the seven tathatās; hence it is called the tathatā of marks. All dharmas are impermanent, while nirvāṇa is permanent; hence it cannot be called identical with all dharmas. Furthermore, because it is the true and real nature of all dharmas, it cannot be called different. If it were different, it would not be the nature of all dharmas, just as form is different from sound, so form is not the nature of sound. Its nature is originally tranquil, manifesting the name nirvāṇa. Complete quiescence is the meaning of nirvāṇa. 2. Nirvāṇa with remainder of support, which refers to tathatā emerged from the obstacle of defilements. Although the support of subtle suffering is not yet eliminated, the obstacles are eternally tranquil; hence it is called nirvāṇa. Explanation: The remaining presence of the body of support is called having a remainder of support. The defilements within this remaining support are completely exhausted, and the true principle revealed thereby is called with remainder of support. As for the statement that there is a support of subtle suffering, the body of the vipāka tainted fruit of suffering is called subtle suffering. This is stated according to the two vehicles' nirvāṇa with remainder, not with respect to a Buddha. In the Tathāgata, all taints are completely exhausted; how could there be suffering? 3. Nirvāṇa without remainder of support, which refers to tathatā emerged from the suffering of saṃsāra. The defilements being exhausted, the residual support is also eliminated, and all sufferings are eternally tranquil; hence it is called nirvāṇa. 4. Nirvāṇa without fixed abode, which refers to tathatā emerged from the obstacles to what is known, constantly assisted and accompanied by great compassion and prajñā. Due to this, one abides neither in saṃsāra nor in nirvāṇa, benefiting and bringing joy to sentient beings to the exhaustless ends of future time. Functioning while ever tranquil, it is called nirvāṇa. Explanation: Emerging from the obstacles to what is known, one attains great compassion and prajñā. One is not like the two vehicles who delight in abiding in nirvāṇa, nor like ordinary beings who delight in saṃsāra. Abiding in neither of the two, it is called without fixed abode. However, these four types have the single tathatā as their substance; they are divided conceptually. Now, the fruit of buddhahood possesses all four senses. Question: The Tathāgata's body of the support of tainted suffering is exhausted; how can it be said that he possesses all four? Answer: Because the support of suffering and defilement is exhausted, it is called without remainder of support. Because the non-suffering support remains, it is called with remainder of support. Therefore, the World-Honoured One can be said to possess all four. The untainted five aggregates are called the non-suffering support. Next, clarifying the three aspects entering nirvāṇa: according to the Mahāparinirvāṇa-sūtra, the secret storehouse is like the three dots of the letter "i" (∴): if placed side by side they do not form the letter "i", and if placed vertically they do not form it either. Just as the three eyes on Maheśvara's face form the three dots of the letter "i", if they are separate they also cannot form it. I am also like this: the dharma of liberation is not nirvāṇa, the body of the Tathāgata is not nirvāṇa, and mahāprajñā is not nirvāṇa; the three dharmas being separate are also not nirvāṇa. Now I stably abide in these three dharmas for the sake of sentient beings; this is called entering nirvāṇa, like the worldly letter "i". Explanation: The wisdom that realizes the two emptinesses of persons and dharmas is called prajñā. The tathatā of the two emptinesses of persons and dharmas realized [by it] is called the body of the Tathāgata. Through wisdom realizing the principle, one is free from all obstacles and defilements and is not bound by defilement; this is called liberation. The mention of the letter "i" is based on the Western language: in that country's letter "i", two dots are on top and one dot is below. The lower dot exemplifies the principle, because it is that which is supported upon. The upper two exemplify prajñā and liberation, because they arise in dependence on the principle. Why do the three separately not constitute nirvāṇa? Answer: "Nirvāṇa" means complete quiescence. If there were only prajñā, tathatā would not be realized and obstacles would not be liberated; how could that be called complete quiescence? If there were only the true principle, the realizing wisdom would be absent and defilements would not be severed; how could that be called quiescence either? If there were only liberation, the substance of liberation is nominal, and both principle and wisdom would be absent; what would be called complete quiescence? Therefore, the three separately are not called nirvāṇa. The general sense of this statement is: only when they are neither identical nor separate and the three dharmas are simultaneous is it called entering mahānirvāṇa. Wisdom is conditioned, while the principle is unconditioned. The principle and wisdom are real, while liberation is nominal; therefore they are not identical, because conditioned and unconditioned, nominal and real, are different. Wisdom is that which realizes, the principle is that which is realized, and liberation is the freedom from bondage; therefore they cannot be separate. If they were separate, who would wisdom realize to be called that which realizes? The principle and the rest are understood accordingly. Thus we know that the three aspects cannot be disjointed and separate. Only in this way is it called entering mahānirvāṇa. The meanings of nirvāṇa are truly numerous in their particulars. Fearing excessive length, they are not completely exhausted here.