淨名經關中釋抄 2.4.3

2.4.3

未詳所以　生滅心行說實相法者。 緣生之法四相所遷生滅之謂也。 生滅之法從因緣生。 緣生之法體無自性實相之謂也。 又小乘由執生故有無常苦空無我等四義。 由執滅有寂滅義。 前四是厭。 後一是忻。 今大乘悟不生不滅故是實相義。 而迦旃延言緣生無常。 即是以小乘實相法也　無常即實相者。 常無常不二即實相。 離常說常。 即生滅下之四義准此應知　苦義即實相者。 思益云。 知苦無生苦聖諦。 大經云。 凡夫有苦無諦二乘有苦有諦。 菩薩解苦無苦。 而真諦皆實相義也。 此大小五義難明故略寄一。 喻如母養姟子見啼不止懼之云鬼來。 一歲已下聞鬼不懼。 此喻凡夫聞五陰無等五心不厭也。 二三歲已去聞鬼即懼。 此喻二乘聞無常等心厭離也。 年至十五聞說鬼來了鬼本無但假言說至兒啼故。 此喻菩薩了陰無生苦等但如來假名方便引導物。 故此真義也　阿那律秦言如意。 亦曰無貧。 或云無滅。 過去曾施辟支佛一食九十一劫常在天上受如意報。 故云如意。 恒無貧乏故云無貧。 善根不滅故云無滅。 又云。 因入佛塔剔燈照九十一劫善根不滅。 今得天眼報。 故云無滅也　五通等者。 若聲聞依四禪定起通。 有功德作相而見知外道等無為不應有見者。 若聲聞依惠斷惑名擇滅無為。 不應有見也。 大乘天眼即中見色。 圓觀三諦權實雙觀。 即寂而照。 故無此難。 如下文自明也。 大小殊途有此懸別。 而或者以近遠之見約數量而分大小。 不亦謬哉。 又佛心無不寂故照無不見。 惠不離定即寂而照。 故見而無二也　優波離奏言上首。 亦曰近取。 以本近八釋子執事取與故云近執近取。 言上首者。 以初與八釋子同時出家之時如來先度為上座故云也　律行者有二。 一本來不犯。 二犯能悔。 此波離之律行也。 今淨名以法身真性本淨根智迷以復悟為律行也。 故經云。 唯佛一人住戒餘人皆名污戒者。 又下文云。 是即具足。 明此經法性尸羅一心具足萬行。 豈二百五十而言具足哉　重增者。 小乘懺法要深見罪累起重悔心等言滅也。 故關中天台皆云以背真妄犯若為罪垢。 志誠悔懼復名重增。 今申一釋。 罪之自性不生不滅。 昔二人犯罪不生見生名初犯。 今波離為懺不滅言滅。 名重增也。 若是罪本不生。 今悔亦無滅。 即去除滅也。 普賢觀經云。 若欲懺悔者當求真實相。 真實相者即是悟罪之與心俱不滅也。 此云持律。 可不妙哉　第九解脫者斷修惑。 九地各有九無礙九解脫。 今非想地中第九解脫得無學持心。 況眾生心性本淨。 妄想若垢者既妄想。 見垢明垢非垢。 取我顛倒亦然。 其猶病眼見花。 病痊即知花體本無。 故生師云。 僧而諦者明真非諦也　生滅不住者。 夫為罪者不可以一念成。 若積念而成罪者。 即念自生滅剎那不住。 豈可罪哉。 復次念若不積。 即一念無因。 念若住積非有為法。 復次設使一念自成。 罪者剎那不住。 豈得懺而復滅哉　是名奉律者。 此法性尸羅即法身自性。 菩薩大士如是奉持也　羅睺羅此云覆障者。 亦表密行第一　捨輪王位者。 輪王治世舉國皆行十善。 豈可捨眾善而尚獨善哉。 出家功德之利者。 有云說刺落之利。 如大悲經云。 但使性是沙門污行沙門形是沙門披著袈裟者。 於彌勒佛乃至樓至佛所得入涅槃無有遺餘。 天台云。 羅睺說四果所得十智三明等利也　無利無功德者。 竊尋出家略有三別。 一捨愛欲眷屬名為出家。 二斷除見修出三界獄名為出家。 三深悟大乘。 生死涅槃非縛非解。 漏與無漏不垢不淨。 不取不捨無得無證。 了法界之如幻。 覺真性之亡依。 名究竟大乘真出家也。 故經云。 以無所得故得阿耨多羅三藐三菩提。 此淨名大士無利無功德之出家。 豈羅云捨三界之過患得涅槃之功德名真出家　假名者。

[The text] does not fully explain the reason. Regarding 'with a mind [subject to] arising and ceasing, expounding the teaching of the true mark': conditioned phenomena are shifted by the four marks; this is called arising and ceasing. Phenomena that arise and cease are produced from causes and conditions. That conditioned phenomena lack self-nature in their substance is called the true mark. Furthermore, the Lesser Vehicle, because of grasping at arising, has the four meanings of impermanence, suffering, emptiness, and non-self. Because of grasping at cessation, it has the meaning of quiescent extinction. The former four are revulsion; the latter one is rejoicing. Now the Great Vehicle awakens to non-arising and non-ceasing; therefore this is the meaning of the true mark. Yet Kātyāyana spoke of conditioned arising and impermanence, which was using the Lesser Vehicle's teaching of the true mark. Regarding 'impermanence is itself the true mark': permanence and impermanence being non-dual is itself the true mark. Speaking of permanence apart from permanence—the four meanings below arising and ceasing should be understood by analogy with this. Regarding 'the meaning of suffering is itself the true mark': the Viśeṣacintibrahma-paripṛcchā states, 'Knowing that suffering is unarisen is the noble truth of suffering.' The Mahāparinirvāṇa Sūtra states, 'Ordinary people have suffering but no truth; those of the two vehicles have suffering and have the truth; bodhisattvas understand suffering as without suffering.' Yet the ultimate truth is in all cases the meaning of the true mark. Because these five meanings of the Great and Lesser [Vehicles] are difficult to understand, [the master] briefly resorts to a metaphor: it is like a mother nursing an infant; seeing it cry unceasingly, she frightens it, saying, 'A ghost is coming!' When [the child] is under one year old, hearing of the ghost it is not frightened; this is an analogy for ordinary people hearing of the impermanence of the five aggregates and their minds not being revulsed. From two or three years old onward, hearing of the ghost it is immediately frightened; this is an analogy for the two vehicles hearing of impermanence and the like, and their minds feeling revulsion and seeking detachment. When it reaches the age of fifteen, hearing it said that a ghost is coming, it fully understands that ghosts originally do not exist, and it was merely provisional speech because the child was crying; this is an analogy for bodhisattvas fully understanding that the aggregates are unarisen, suffering and so forth are merely the Tathāgata's provisional names and skillful means to guide beings, and this is the true meaning. 'Aniruddha' in the Qin language means 'as desired' (ruyi); it also means 'without poverty', or 'non-extinction'. In the past he once offered a single meal to a pratyekabuddha, and for ninety-one kalpas he continuously received the retribution of having things as desired in the heavens; hence he is called 'As Desired'. Because he was constantly free from poverty and lack, he is called 'Without Poverty'. Because his roots of goodness were never extinguished, he is called 'Non-Extinction'. It is also said that because he entered a Buddhist stūpa and trimmed a lamp to provide light, for ninety-one kalpas his roots of goodness were never extinguished, and now he has obtained the retribution of the divine eye; hence he is called 'Non-Extinction'. Regarding 'the five superknowledges' and so forth: if a śrāvaka relies on the four dhyāna concentrations to give rise to superknowledges, having marks produced by merit, and sees and knows, why should the unconditioned of non-Buddhists and the like not have seeing? If a śrāvaka relies on wisdom to sever afflictions, this is called analytical cessation, the unconditioned, and there should be no seeing. The divine eye of the Great Vehicle sees form directly in the middle; it completely contemplates the three truths, jointly contemplating the provisional and the ultimate; being quiescent it yet illuminates, and so it does not have this difficulty, as is naturally clarified in the text below. The Great and Lesser [Vehicles] follow different paths and have this immense difference; yet some people distinguish the Great and Lesser in terms of quantity based on seeing near and far—is that not an error? Furthermore, because the Buddha's mind is never non-quiescent, its illumination leaves nothing unseen; wisdom is not separate from concentration, being quiescent it yet illuminates, and so its seeing is non-dual. 'Upāli' in the Qin language means 'head' (shangshou); it also means 'closely taking'. Because he originally served close to the eight Śākya princes, handling affairs and managing takings and givings, he is called 'close attendant' or 'closely taking'. 'Head' is said because at the time he first went forth together with the eight Śākya princes, the Tathāgata delivered him first, making him the senior elder. Regarding 'conduct according to the vinaya', there are two kinds: first, originally not transgressing; second, when transgressing, being able to repent. This is Upāli's vinaya conduct. Now Vimalakīrti takes the original purity of the true nature of the dharmakāya, the deluded fundamental wisdom regaining awakening, as vinaya conduct. Therefore the sūtra states, 'Only the Buddha alone abides in the precepts; all other persons are called defilers of the precepts.' Furthermore, the lower text states, 'This is complete fulfillment,' clarifying that the Dharma-nature śīla of this sūtra completely fulfills the myriad practices in a single mind—how could it be said to be fulfilled merely by the two hundred and fifty [precepts]? Regarding 'redoubling': the Lesser Vehicle's method of repentance requires seeing the accumulation of offenses deeply and giving rise to a heavy mind of repentance, and so forth, calling it extinction. Therefore both Guanzhong and Tiantai state: turning against the real and falsely transgressing is like the defilement of offense; with sincere resolve repenting and fearing is again called redoubling. Now I offer an explanation: the self-nature of offense is neither arisen nor destroyed. Formerly the two persons committed offenses; [where there is] non-arising they saw arising, which is called the initial transgression. Now Upāli has them repent; [where there is] non-destruction he speaks of destruction, which is called redoubling. If offenses originally do not arise, now in repenting there is also no destruction; that is to eliminate destruction. The Samantabhadra Contemplation Sūtra states: 'If one wishes to repent, one should seek the true mark.' The true mark is precisely awakening to the fact that offenses and the mind are both non-extinguished. Calling this upholding the vinaya—is it not marvelous? The 'ninth liberation' is the severing of afflictions of cultivation. Each of the nine stages has nine unhindered paths and nine liberations. Now in the stage of neither-perception-nor-non-perception, the ninth liberation obtains the mind upholding the stage of no-more-learning. How much more so is the mind-nature of sentient beings originally pure! If delusive thoughts are like defilement, since they are delusive thoughts, seeing defilement makes it clear that defilement is not defilement; grasping at a self and being inverted is also like this. It is just like diseased eyes seeing flowers [in the sky]; when the disease is cured, one immediately knows that the substance of the flowers was originally non-existent. Therefore Master Sengzhao said, 'Being a monk and [seeking] truth clarifies that the real is not the truth.' Regarding 'arising and ceasing without abiding': an offense cannot be accomplished in a single thought. If accumulated thoughts accomplish an offense, then the thoughts themselves arise and cease without abiding for a kṣaṇa; how could it be an offense? Furthermore, if thoughts are not accumulated, then a single thought has no cause; if thoughts abide and accumulate, they are not conditioned phenomena. Furthermore, even if a single thought accomplishes it by itself, the offense does not abide for a kṣaṇa; how could it be repented and then extinguished? Regarding 'this is called upholding the vinaya': this Dharma-nature śīla is the self-nature of the dharmakāya; the bodhisattva mahāsattvas uphold it in this way. 'Rāhula' here is translated as 'obstacle' (fuzhang); this also signifies being foremost in esoteric conduct. Regarding 'relinquishing the position of a wheel-turning king': when a wheel-turning king governs the world, the entire country practices the ten virtues; how could one abandon the myriad virtues to value merely solitary virtue? Regarding 'the benefits of the merit of going forth': some say it refers to the benefits of shaving the hair. As the Great Compassion Sūtra states: 'As long as one is of the nature of a śramaṇa, a śramaṇa of defiled conduct, in the form of a śramaṇa, wearing the kāṣāya, under Maitreya Buddha and even down to Rocana Buddha, one will enter nirvāṇa without remainder.' Tiantai says that Rāhula expounds the benefits of the ten knowledges, the three clearances, and so forth obtained through the four fruits. Regarding 'without benefit and without merit': upon humble reflection, going forth has roughly three distinctions: first, abandoning attachments, desires, and family is called going forth; second, severing view and cultivation [afflictions] to exit the prison of the triple realm is called going forth; third, deeply awakening to the Great Vehicle, where birth-and-death and nirvāṇa are neither bound nor liberated, contaminated and uncontaminated are neither defiled nor pure, without taking or relinquishing, without attainment or realization, fully understanding that the Dharma realm is like an illusion, and awakening to the true nature's lack of dependence—this is called the ultimate true going forth of the Great Vehicle. Therefore the sūtra states, 'Because there is nothing to be attained, one attains anuttarā samyaksaṃbodhi.' This is the Great Being Vimalakīrti's going forth without benefit and without merit. How could Rāhula's abandoning the faults of the triple realm and obtaining the merit of nirvāṇa be called the true going forth? Regarding 'provisional name':