淨名經關中釋抄 2.15

2.15

上問疾品云。以無所受而受諸受。今此品廣明三界六道。二乘異學皆是無受也　無間梵云阿鼻。新云。阿鼻者此云無間。此五種業有四無間。一趣報無間。二身量無間。三壽命無間　四苦無間　地獄者。梵云那落迦。此云苦□。舊云泥黎邪。或言泥羅夜。此云非行。為非法行處　八邪法者。謂邪見邪思惟邪精進邪悟邪業邪命邪念邪定也　高原陸地及植種於空者。譬二乘於擇滅無為中求如來種也。此是捨生死之滅非不生不滅之寂滅故不得如來種也　卑濕淤泥及糞壤之地。譬凡夫煩惱。若能聞種妙晤煩惱即菩提者。得見如來種。壤者尚書云。土無塊曰壤　見無為者。取小乘見道十六心已去也。此有二緣不得如來種。一以斷惑故無復悟惑即菩薩也。二為捨生死故不能返入起大悲也。故下文云。如菩薩者不盡有為不住無為也　不入煩惱大海即不能得一切寶者。二乘偏真捨生死證涅槃。既能捨此證彼。安能返入生死大悲廣濟以無所受而受諸受哉。如是偏悟即不能得無上菩提。菩提一切種智也。若菩薩中道。即生死即涅槃。既不能捨生便證涅槃。亦能不離涅槃便入生死。未嘗不離未嘗不濟。所以煩惱泥中起佛法身耳　不絕其根者。昔者佛為聲聞說生身佛菩提樹下三十四心成道雙林涅槃。不說如來常住法身不生不滅應跡為人現其生滅。是如聲聞但知三乘同有生身成道灰滅涅槃。不知有法身常住應跡生滅。今此經忽聞大士行非道為佛道即惑種為佛種。謬自思惟。煩惱已盡餘報未機。將欲廣遊非道。漏業已除即取菩提三祇行缺。復未知法性應生大悲遊化。所以根敗之歎由此生焉。若至法花大悟權實深知真應。故無此歎也。復次聲聞滅惑取真。偏悟乖中。以此取於無上佛法夫之遠矣。凡夫雖具足煩惱。然未曾舍惑取證。若聞大乘迷即垢即淨即色即定。圓真佛種由此而生也。或有尋經未了此意。將聲聞決定畢竟不得無上菩提。謬之甚矣。何者若以煩惱為佛性。二乘有無明住定煩惱。何得此惑獨非佛性乎。若以生死性即涅槃性。二乘有變易生死。何得此生死非涅槃性耶。且如嚴冬之月水結成氷仲春之時氷即為水。迷時煩惱覺了菩提理。況若斯更何惑意。況聲聞即指丈六為生死之身。大經云。吾今此身即是常身法身。唯此生死即涅槃煩惱即佛性之理盡矣　智度菩薩母者。智度者正見也。方便者萬行也。智而能信。法身始生焉　法喜已下至塗香等。明修持以增長摧滅一行明閑成雖知已下明答物也　女者權智。大非曲順物心如女。男者實智。正直百非俱破。如男子　發不受邪諂　弟子塵身者。菩薩昔明日迴為無明郎主恩愛魔王之所策使。今成正覺智圓惑盡。諸塵勞門皆為佛事隨意策使。故如弟子也　無漏林樹者。離煩惱熱如蔭覆於樹得大清凉　覺意花者。此花結草花也。結惠果故。下花鬘之花。此莊嚴花。非結菓花也　解脫者。此是九無礙九解脫。此已智慧斷非想既惑至第九解脫名智慧果也。下云八難解脫者。此是攝定解脫非智慧法也。八解脫者。一內有色觀外色。二內無色觀外色。三淨解脫具足住身作證。四空處。五識處。六無所有處。七非想非非想處。八滅盡定解脫　七淨花者。惑心二淨在七方便位。見淨度疑淨分別道非道淨此三世見道位。離身邊邪三見名見淨。離疑名度疑淨。惑見取善識取邪道正道名分別道非道淨。行淨。世修道位離九地修惑名為行淨。七涅槃淨。世無學道　淨命生者。所言取命者。詐現異相於邪心活命名邪命也。離此邪命名淨命。謂淨心活命也。今言淨命生者。謂凡夫修禪為貪著。生於梵世無求出離。如此味禪名邪命也。若求涅槃厭患三界而修禪者。此之正求惠命故云淨命生也。食者智慧也。資養法身故。漿者禪定也。除欲渴愛故　淨心澡浴者。淨心有三種。心淨已慶法禪者惑盡為淨一也。淨心觀佛魔不忻者信無疑為淨二也。今淨名好澡浴除罪者懺悔除罪三也　或現劫盡燒等者。大三災劫也　沼法師劫頌云。

The preceding "Inquiring after the Illness Chapter" states: "By receiving nothing, one experiences all feelings." Now, this chapter extensively clarifies that the three realms, the six destinies, the two vehicles, and external teachings are all without receiving. / "Avīci" is the Sanskrit term for "uninterrupted" (wujian). The new [translation] says: "Avīci" is translated here as "uninterrupted." For these five types of karma, there are four kinds of uninterruptedness: first, uninterrupted retribution in the destinies; second, uninterrupted bodily size; third, uninterrupted lifespan; fourth, uninterrupted suffering. / "Hell" (diyu) in Sanskrit is Naraka, translated here as "bitter [...]"; the old [translation] had Niraya, or said Nīraya, translated here as "non-conduct," meaning a place of unlawful conduct. / The "eight wrong dharmas" refer to wrong view, wrong intention, wrong effort, wrong awakening, wrong action, wrong livelihood, wrong mindfulness, and wrong concentration. / The "high plains and dry land" and "sowing seeds in empty space" are metaphors for the two vehicles seeking the seed of the Tathāgata within analytical cessation and the unconditioned. Because this is the cessation of abandoning saṃsāra and not the quiescence of non-arising and non-ceasing, they cannot obtain the seed of the Tathāgata. / The "low-lying, wet mire" and "fertilised field" are metaphors for the defilements of ordinary beings. If they can hear the seed and subtly awaken to [the principle that] defilements are themselves bodhi, they can perceive the seed of the Tathāgata. Regarding "fertilised" (rang), the Shangshu says: "Earth without clods is called rang." / "Perceiving the unconditioned" refers to the sixteen minds of the Hinayana path of seeing and beyond. Due to two conditions, they cannot obtain the seed of the Tathāgata: first, because they have severed defilements, they can no longer awaken to defilements as [the work of] a bodhisattva; second, because they have abandoned saṃsāra, they cannot return to enter it and generate great compassion. Therefore, the text below says: "As for the bodhisattva, he does not exhaust the conditioned, nor does he abide in the unconditioned." / Regarding "if one does not enter the great ocean of defilements, one cannot obtain the treasures of all-knowledge": the two vehicles grasp one-sidedly at the real, abandoning saṃsāra and witnessing nirvāṇa. Having abandoned the former to witness the latter, how could they return to enter saṃsāra, and through great compassion broadly save [beings], receiving all feelings by receiving nothing? Such a one-sided awakening cannot attain unexcelled bodhi; bodhi is the knowledge of all aspects. In the case of the bodhisattva of the middle way, saṃsāra is itself nirvāṇa. As he cannot abandon saṃsāra and immediately witness nirvāṇa, he can likewise, without leaving nirvāṇa, enter saṃsāra. Never not leaving, never not saving—for this reason, the Dharma-body of the Buddha arises from within the mud of defilements. / Regarding "their roots are not severed": formerly, the Buddha spoke to the śrāvakas of the physical Buddha attaining the Way beneath the bodhi tree with thirty-four minds and entering nirvāṇa in the twin Śāla grove; he did not speak of the Tathāgata's constantly abiding dharmakāya, unarisen and unceasing, manifesting birth and death as responsive traces for sentient beings. Thus, the śrāvakas only knew that the three vehicles equally possess a physical body that attains the Way and enters nirvāṇa as reduced to ashes, unaware of the constantly abiding dharmakāya and its manifestation of birth and death as responsive traces. Now, in this sūtra, when they suddenly hear of the Great Being practicing what is not the Way as the Buddha Path—namely, that the seed of defilement is the Buddha-seed—they mistakenly reflect to themselves: "Our defilements are already exhausted and the remaining retribution has not yet [ripened?]. If we wish to wander broadly in what is not the Way, our outflowing karma has already been eliminated; thus, to take up bodhi would lack the practice of three asaṃkhyeya kalpas. Furthermore, we do not yet know that the Dharma-nature responds to produce great compassion and wandering conversions." Therefore, the lament over withered roots arose from this. If they reach the Lotus Sūtra and greatly awaken to the provisional and ultimate, profoundly understanding the true and responsive, then they will have no such lament. Furthermore, the śrāvakas eliminate defilements to grasp the real; their one-sided awakening diverges from the middle way. In using this to attain the unexcelled Buddha Dharma, they are far indeed! Although ordinary beings are fully endowed with defilements, they have never abandoned delusion to grasp realization. If they hear the Mahāyāna—that delusion is itself defilement, is itself purity, is itself form, is itself concentration—the perfect, true Buddha-seed will arise from this. There are those who examine the sūtras without understanding this intention, taking the śrāvakas to be decisively and ultimately unable to attain unexcelled bodhi, which is a great error. Why is this? If defilement is Buddha-nature, the two vehicles possess the defilement of fundamental ignorance abiding in concentration; how could this defilement alone not be Buddha-nature? If the nature of saṃsāra is itself the nature of nirvāṇa, the two vehicles possess transformation saṃsāra; how could this saṃsāra not be the nature of nirvāṇa? Furthermore, just as in the severe winter months water freezes into ice, and in mid-spring ice turns into water: when deluded, it is defilement; when awakened, it is bodhi. The principle being like this, what further delusion can there be in mind? What is more, the śrāvakas point to the sixteen-foot body as a body of saṃsāra. The Mahāparinirvāṇa Sūtra says: "This body of mine is itself the eternal body, the dharmakāya." Only this principle of saṃsāra being itself nirvāṇa and defilement being itself Buddha-nature exhausts it. / "Wisdom (prajñāpāramitā) is the mother of the bodhisattva": wisdom is right view; skillful means is the myriad practices. When there is wisdom and one can have faith, the dharmakāya first comes to birth. / From "Dharma joy" downward to "ointment," it clarifies cultivating and upholding to increase and develop, subduing and extinguishing, practicing with clarity and ease, becoming completely [...]; from "although knowing" downward, it clarifies responding to beings. / "Woman" represents provisional wisdom: yielding gently and accommodating beings' minds is like a woman. "Man" represents ultimate wisdom: being upright and shattering all hundred negations is like a man. / Hair signifies not accepting deviousness and flattery. / "The disciple is the dust-body": formerly, the bodhisattva was in darkness, driven as a servant by the lord of ignorance and the demon king of craving; now that he has attained complete awakening, his wisdom is perfect and defilements are exhausted, and all gates of worldly toil are made into Buddha-work and driven at will; thus they are like disciples. / "The forest of the undefiled": leaving behind the heat of defilements is like the shade of trees, yielding great coolness. / "The flower of awakening intention": this flower is an herb blossom, because it produces the fruit of wisdom. The flower of the garland below is an ornamental flower, not a fruit-bearing flower. / "Liberation": this refers to the nine uninterrupted [paths] and nine liberations. Through wisdom one severs the defilements of the stage of neither perception nor non-perception, and upon reaching the ninth liberation it is called the fruit of wisdom. When it speaks below of the "eight difficult liberations," these are liberations subsumed under meditative concentration, not dharmas of wisdom. The eight liberations are: first, internally possessing the perception of form, one views external forms; second, internally lacking the perception of form, one views external forms; third, the pure liberation, fully abiding and witnessing it with the body; fourth, the station of boundless space; fifth, the station of boundless consciousness; sixth, the station of nothingness; seventh, the station of neither perception nor non-perception; eighth, the liberation of the absorption of cessation. / "The seven flowers of purity": the two purities of defilement and mind reside in the stages of the seven expedient means. Purity of view, purity of overcoming doubt, and purity of discerning path and non-path—these three belong to the worldly path of seeing. Leaving behind the three views of the body, extremes, and wrong views is called purity of view; leaving behind doubt is called purity of overcoming doubt; discerning the grasping of views and knowing the grasping of wrong paths and right paths is called purity of discerning path and non-path. Purity of conduct: in the stage of the worldly path of cultivation, leaving behind the defilements of cultivation of the nine levels is called purity of conduct. Seventh, purity of nirvāṇa: the worldly path of the non-learner. / "Pure livelihood arises": what is called seeking livelihood refers to fraudulently displaying unusual appearances to sustain life with a corrupt mind, which is called wrong livelihood. Leaving behind this wrong livelihood is pure livelihood, meaning sustaining life with a pure mind. When it says here "pure livelihood arises," it refers to ordinary beings cultivating dhyāna out of greed and craving, being born in the Brahmā realm without seeking transcendence; such tasting of dhyāna is called wrong livelihood. If, seeking nirvāṇa and feeling revulsion toward the three realms, one cultivates dhyāna, this correct seeking of the life of wisdom is why it says "pure livelihood arises." "Food" is wisdom, because it nourishes the dharmakāya; "drink" is meditative concentration, because it removes the thirst of desire. / "Bathing with a pure mind": there are three kinds of pure mind. First, when the mind is purified and one rejoices in the Dharma of dhyāna, the exhaustion of defilements is purity. Second, viewing the Buddha with a pure mind without rejoicing over Māra, faith without doubt is purity. Third, as Vimalakīrti here delights in bathing to remove sins, repentance to remove sins is purity. / "Or manifesting the conflagration at the end of an aeon, etc.": this refers to the aeons of the three great calamities. / Master Zhao's gāthās on the aeon say: