宗鏡錄 34.3

34.3

答。一切異生。因識對境。於生死中妄生執著。起常等四倒。二乘之人。於涅槃中妄求解脫。起無常等四倒。諸佛如來。因境識俱空。能離八倒。成得真常樂我淨四波羅蜜。寶性論云。依二種法。如來法身有淨波羅蜜。一者本來自性清淨。以同相故。二者離垢清淨。以勝相故。有二種法。如來法身有我波羅蜜。一者遠離諸外道邊。以離虛妄我戲論故。二者遠離諸聲聞邊。以離無我戲論故。有二種法。如來身有樂波羅蜜。一者遠離一切苦。二者遠離一切煩惱習氣。有二種法。如來法身有常波羅蜜。一者不滅一切諸有為行。以離斷見邊故。二者不取無為涅槃。以離常見邊故。勝鬘經云。世尊見諸行無常。是斷見。非正見。見涅槃常。是常見。非正見。妄想見故。作如是見。所以如來。唯證四德涅槃祕密之藏。

Answer: All ordinary beings, because consciousness confronts objects, give rise to false attachments within saṃsāra and produce the four inversions of permanence and so forth. People of the two vehicles, falsely seeking liberation within nirvāṇa, produce the four inversions of impermanence and so forth. All the Buddhas, the Tathāgatas, because both objects and consciousness are empty, are able to leave behind the eight inversions and attain the four pāramitās of true permanence, bliss, self, and purity. The Ratnagotravibhāga says: 'Relying on two kinds of dharmas, the Tathāgata's dharmakāya has the pāramitā of purity: first, original purity of intrinsic nature, because of shared characteristics; second, purity free from defilement, because of supreme characteristics. Relying on two kinds of dharmas, the Tathāgata's dharmakāya has the pāramitā of self: first, being far removed from the extremes of all non-Buddhists, by leaving behind the conceptual proliferation of a false self; second, being far removed from the extremes of all śrāvakas, by leaving behind the conceptual proliferation of no-self. Relying on two kinds of dharmas, the Tathāgata's body has the pāramitā of bliss: first, being far removed from all suffering; second, being far removed from all latent afflictive propensities (vāsanā). Relying on two kinds of dharmas, the Tathāgata's dharmakāya has the pāramitā of permanence: first, not extinguishing all conditioned activities, by leaving behind the extreme of the annihilationist view; second, not apprehending unconditioned nirvāṇa, by leaving behind the extreme of the eternalist view.' The Śrīmālādevīsūtra says: 'World-Honoured One, seeing conditioned processes as impermanent is an annihilationist view, not a right view. Seeing nirvāṇa as permanent is an eternalist view, not a right view. Due to the view of conceptual proliferation, one forms such views.' Therefore, the Tathāgata solely realizes the secret treasury of the four virtues of nirvāṇa.