宗鏡錄 90.3

90.3

答。斯言破著。非壞法性。如觀和尚云。難一切法如幻者。妄法緣生。可許如幻。涅槃真實。又不從緣。如何同幻。故牒釋有二意。一明雖真而亦從緣。雖非緣生。而是緣顯。亦空無性。二明涅槃非幻。為破著涅槃心。云如幻耳。是則破心中涅槃。亦顯涅槃體。即真而成妙有。故知四種涅槃。初後俱有。所以唯識論云。一本來自性清淨涅槃。謂一切法相真如理。雖有客塵。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。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。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。

Answer: These words refute attachment, not destroy the dharmatā. As Master Guan said: "If one objects that all dharmas are like an illusion, false dharmas arise from conditions, so they may be accepted as like an illusion; nirvāṇa is real and does not arise from conditions, so how can it be the same as an illusion?" Therefore, the restatement and explanation have two senses: First, clarifying that although it is real, it also follows conditions; although it does not arise from conditions, it is manifested through conditions, and is also empty and without self-nature. Second, clarifying that nirvāṇa is not an illusion; it is to refute the mind attached to nirvāṇa that it is called like an illusion. Thus, while refuting the nirvāṇa in the mind, it also reveals the substance of nirvāṇa, which is real and becomes wondrous existence. Hence we know that the four kinds of nirvāṇa exist from beginning to end. Therefore the Vijñaptimātratāsiddhiśāstra states: "First, the fundamentally pure nirvāṇa of self-nature: this refers to the true tathatā-principle of all dharmas. Although there are adventitious defilements, its original nature is pure. Possessing immeasurable, wondrous virtues, it neither arises nor ceases, serene like empty space. All sentient beings possess it equally; it is neither one with nor different from all dharmas. Free from all characteristics and all discrimination, the paths of vitarka and vicāra are severed, and the way of words and speech is cut off. Only true sages realize it intrinsically within themselves. Because its nature is originally quiescent, it is called nirvāṇa. Second, nirvāṇa with residue: this refers to tathatā emerging from the obstacle of kleśa. Although subtle suffering and its support are not yet extinguished, the obstacles are eternally quiescent; therefore it is called nirvāṇa. Third, nirvāṇa without residue: this refers to tathatā emerging from the suffering of saṃsāra. Kleśa already exhausted, the remaining support is also extinguished, and all sufferings are eternally quiescent; therefore it is called nirvāṇa. Fourth, non-abiding nirvāṇa: this refers to tathatā emerging from the obstacle to the known. Great compassion and prajñā constantly assist and support it; thus it abides neither in saṃsāra nor in nirvāṇa, benefiting and delighting sentient beings to the limit of the future. Operating yet ever quiescent, it is therefore called nirvāṇa."