宗鏡錄 90.3

90.3

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."