淨名經關中釋抄 2.7.2

2.7.2

今大士呵前三之有得。 今契後之無得　捨於分別菩提之見者。 有進有退有得不得。 而取捨交馳忻厭異志。 皆分別菩提之見非真見也　不可以身得者。 方便教菩薩以相好之身為身得菩薩。 盡無生智為心得菩薩。 諸數類然。 若既究竟說者。 有相之身非菩提。 有智之心非菩提。 未若即相無相即心無生。 二俱寂滅。 即寂滅是菩提。 滅諸相故。 諸相者。 生住異滅等四相也。 此下法句皆即破而立也　玄軌超駕者。 明玄軌萬行超然。 獨駕至平夷之處而不見平夷之相也　光嚴道場者。 林泉幽棲之處。 是事跡之道場。 覺心即真。 是悟理之真場。 且一念惡心頓迷法界。 返妄得真萬行常淨。 斯即了一心而萬行即真道也　覺一塵而法界圓淨場也。 豈能等閑地而為道場哉　智惠現見諸法者。 妄識取相失真著偽。 不名現見。 正智照理返偽得真。 名現見也　一念知一切法者。 小乘以四諦真理釋滅異品。 有苦可厭惑可斷。 故三十四心成佛。 大乘以一色一香無非中道一心一智俱含萬行故。 即一念而能知也。 此乃不思議之智。 豈彼三十四心可思議智也。 言三十四心者。 出俱舍論。 俱如來菩提樹下魔軍退後。 以八智八忍斷見。 九無礙九解脫即修。 故云三十四也。 理實修惑三界九地。 地九品各有九無礙九解脫。 即九九八十一品無礙八十一品解脫。 今各在一九者唯□相一地。 爾下之八地有漏法中先以斷故　持世住靜者。 此為諸方便教菩薩不修定之方便執也。 然捨喧就靜。 似乖平等之旨。 故淨名呵也　魔佛二界一如等真者。 魔界者俗諦也。 佛界者真諦也。 方便菩薩觀未窮中道。 適俗背真緣俗妄。 照心往來為魔所入。 圓教菩薩圓照中道。 真俗一如三諦等觀。 照無往來故魔不能入。 故仁王經云。 世有常修空處空常萬化也。 即其意也。 二緣修觀有出入之間者。 此真修緣出梁齊法師所用。 其能深妙也。 故天台用之。 三緣修者。 智境異故。 境即真諦。 智即般若。 智緣真諦斷惑成聖。 此智外有境世。 言真修者。 智境一故真諦常。 淨即淨而照。 未常不淨。 未常不照。 如如意珠。 珠體圓淨。 淨光恒照。 真而且照。 塵垢恒祛故曰真修。 故方便菩薩境外有智。 作意方照故有時不照。 未作意間魔所入也。 圓頓真修即境即智理照不二理照觀無出入魔不入也。 魔者四魔也。 一天魔。 二煩惱魔。 三陰魔。 四死魔。 今言魔者天魔也。 大經說常樂我淨魔無樂無常無我無淨魔者。 此並煩惱魔也大論云。 除諸法實相餘皆魔事。 即自出道正觀外諸妄念皆魔事也　身命財修三堅法者。 謂身堅命財堅。 釋此三堅淺深有四。 一世間三堅。 不害他身救病施食得身堅。 不斷他命放生止殺得命堅。 不盜他財惠施無悋得財堅。 二聲聞三堅。 精修無漏恒觀無常得五分法身無漏惠命七聖法財。 無能損壞。 故云也。 三方便教菩薩三堅。 真如法身金剛不壞。 般若惠命觀無斷滅。 萬善法財圓修無缺。 此菩薩三坐也。 四圓覺三堅。 謂法性真常即寂滅。 恒觀照萬善功德□事而真。 此之三堅即一而三即三而一非三非一能三能一。 故大經云。 摩訶般若解脫法身不縱不橫不一不異。 般若者惠命也。 解脫者法財也。 法身者真身。 此之謂究竟常住三堅也　非法之物者。 女為壞道之緣。 特為菩提所忌故云也。 亦表方便教菩薩未能會理故為淨名所呵　沙門者舊云□門。 此云功德多。 言修道勞。 又云勤勞言志誠義名為息。 次得無漏生死休息或云淨志也　俛仰者。 低頭也。 仰者舉首也。 言閔默不已強自與之我已捨矣者。 明大士常住捨心法願具足。 女聞法法足順魔願願足也　云何止於魔宮者。 弟子解師理會請誨也　不以無盡燈一者是明來即法樂以自利者則無盡燈以化他。

Now the Great Being rebukes the notion of attainment in the former three, and brings [them] to accord with the non-attainment of the latter. / As for "abandoning discriminative views of bodhi": having progression and regression, having attainment and non-attainment, grasping and rejecting in mutual conflict, and differing inclinations of rejoicing and revulsion—these are all discriminative views of bodhi, not true seeing. / As for "it cannot be attained by the body": a bodhisattva of the provisional teachings considers the body endowed with physical marks to be the attainment of a bodhisattva through the body, and the knowledge of exhaustion and non-arising to be the attainment of a bodhisattva through the mind. Other such categories are like this. But when explained ultimately: a body with marks is not bodhi; a mind with knowledge is not bodhi. Nothing compares to physical marks being immediately formless and the mind being immediately unarisen. Both are quiescent and extinguished. This very quiescence and extinction is bodhi, because it extinguishes all marks. "All marks" refers to the four marks of arising, abiding, changing, and extinguishing. The Dharma-phrases below all establish [the truth] through immediate refutation. / As for "the mysterious path surpassed and ridden": this clarifies that the wondrous path of myriad practices is transcendent, riding alone to the level ground yet without seeing any mark of levelness. / As for "Glory-Adorned Bodhimanda": a secluded dwelling place of woods and springs is an actual, phenomenal bodhimanda. The awakening mind being immediately true is the true bodhimanda of realizing the principle. Moreover, a single thought of an evil mind immediately confounds the Dharmadhātu; turning back delusion to attain truth, the myriad practices are constantly pure. This means understanding the one mind so that the myriad practices are the true way. / Awakening to a single dust-mote such that the Dharmadhātu is completely pure is the bodhimanda. How could it be an ordinary plot of ground that constitutes the bodhimanda? / As for "wisdom directly perceiving all dharmas": deluded consciousness grasps marks, misses the true, and attaches to the false; this is not called direct perception. Correct wisdom illuminates the principle, turns back the false, and attains the true; this is called direct perception. / As for "knowing all dharmas in a single thought": the Hīnayāna uses the true principle of the Four Truths to release and extinguish disparate categories; there is suffering to be reviled and delusion to be cut off, hence one becomes a Buddha in thirty-four minds. The Mahāyāna holds that not a single color or scent is other than the Middle Way, and a single mind and a single wisdom both contain the myriad practices, and therefore one is able to know in a single thought. This is inconceivable wisdom; how could it be the conceivable wisdom of those thirty-four minds? The expression "thirty-four minds" comes from the Abhidharmakośa-bhāṣya: when the Tathāgata was beneath the bodhi tree and the army of Māra retreated, he cut off [the delusions of] seeing with eight knowledges and eight forbearances, and cut off [the delusions of] cultivation with nine unobstructed [paths] and nine liberations; thus it is said to be thirty-four. In truth, the defilements of cultivation belong to the three realms and nine stages; each of the nine stages has nine grades, each having nine unobstructed [paths] and nine liberations, which amounts to nine times nine, eighty-one unobstructed grades and eighty-one liberation grades. Here, being only in one set of nine refers only to the single stage of the summit of existence, because in the eight stages below it, they were already severed in the defiled dharmas. / As for "Holder of the World dwelling in tranquility": this is an attachment to provisional means whereby bodhisattvas of the various provisional teachings do not cultivate meditation. However, abandoning clamor to approach tranquility seems contrary to the purport of equality, hence Vimalakīrti rebukes it. / As for "the two realms of Māra and Buddha are of one suchness and equal truth": the realm of Māra is conventional truth; the realm of the Buddha is ultimate truth. A provisional bodhisattva's contemplation has not exhausted the Middle Way; when going toward the conventional, he turns his back on the true; conditional upon the conventional, delusion arises. When the illuminating mind fluctuates, Māra enters. A bodhisattva of the Perfect Teaching completely illuminates the Middle Way; conventional and ultimate are of one suchness, and the three truths are contemplated equally. As the illumination has no fluctuation, Māra cannot enter. Thus the Humane King Sūtra says: "In the world, constantly cultivate the realm of emptiness; emptiness is constantly myriad transformations." This is that meaning. / Second, as for "in conditioned cultivation, contemplation has entering and exiting": this conditioned arising of true cultivation was used by Dharma Master [Bao]liang of the Qi; its capability is profound and wondrous, hence Tiantai uses it. / Third, as for "conditioned cultivation": because wisdom and object are different. The object is ultimate truth; wisdom is prajñā. Wisdom conditions ultimate truth, cuts off delusion, and achieves sageliness. In this, outside of wisdom there is an objective world. As for "true cultivation": because wisdom and object are one, ultimate truth is constantly pure; being pure, it illuminates; it is never not pure, never not illuminating. It is like the cintāmaṇi: the jewel's substance is fully pure, and its pure light constantly illuminates; it is both true and illuminating, and dust and defilement are constantly dispelled; hence it is called true cultivation. Therefore, for a provisional bodhisattva, there is wisdom outside the object; he illuminates only upon deliberate intent, so there are times when he does not illuminate; in the interval before deliberate intent arises, Māra enters. The true cultivation of the Perfect and Sudden [Teaching] is immediately the object and immediately wisdom; principle and illumination are non-dual; when principle and illumination are contemplated without entering and exiting, Māra cannot enter. / As for "Māra": there are four māras: first, the heavenly māra; second, the defilement māra; third, the skandha māra; fourth, the death māra. What is spoken of here is the heavenly māra. The Great [Parinirvāṇa] Sūtra speaks of the māras of permanence, bliss, self, and purity, and the māras of non-bliss, impermanence, non-self, and non-purity; these are all defilement māras. The Da [zhidu] lun says: "Except for the true mark of all dharmas, everything else is the work of Māra." That is, outside of one's own path and correct contemplation, all deluded thoughts are the work of Māra. / As for "cultivating the three durable dharmas with body, life, and wealth": this refers to the durability of the body, durability of life, and durability of wealth. In explaining these three durabilities, there are four levels of depth: / First, the three worldly durabilities: not harming others' bodies, saving the sick, and giving food attains durability of the body; not severing others' lives, releasing living beings, and stopping killing attains durability of life; not stealing others' wealth, and giving generously without stinginess attains durability of wealth. / Second, the three durabilities of the śrāvaka: diligently cultivating the uncorrupted, constantly contemplating impermanence, one attains the five-part dharmakāya, the uncorrupted life of wisdom, and the seven noble wealths of Dharma, which none can damage or destroy; thus it is spoken. / Third, the three durabilities of the bodhisattva of the provisional teachings: the dharmakāya of true suchness is adamantine and indestructible; the contemplation of the life of wisdom of prajñā has no severance or extinction; the Dharma wealth of myriad goods is cultivated completely without lack. These are the three seats of the bodhisattva. / Fourth, the three durabilities of perfect awakening: namely, the nature of dharmas is truly permanent, which is quiescence and extinction; constantly contemplating and illuminating the myriad good merits, […] phenomenal matters are true. These three durabilities are immediately three while being one, immediately one while being three, neither three nor one, capable of being three and capable of being one. Thus the Great [Parinirvāṇa] Sūtra says: "Mahāprajñā, liberation, and dharmakāya are neither vertical nor horizontal, neither one nor different." Prajñā is the life of wisdom; liberation is the Dharma wealth; the dharmakāya is the true body. This is called the ultimate, constantly abiding three durabilities. / As for "illegitimate things": women are conditions that ruin the path, and are especially reviled by bodhi, hence it is so stated. It also shows that the bodhisattvas of the provisional teachings have not yet harmonized with the principle, and thus are rebuked by Vimalakīrti. / As for "śramaṇa": formerly written […]-men. Here it is translated as "many merits," meaning toil in cultivating the path; it is also translated as "diligent labor," meaning sincere aspiration; its meaning is designated as "cessation," next obtaining the uncorrupted, where saṃsāra ceases; or it is translated as "pure aspiration." / As for "looking down and looking up": [the first] means bowing the head; "looking up" means raising the head. / In the statement that he kept silent in pity, but they forced themselves upon him, [whereupon Vimalakīrti said,] "I have already given them away": this clarifies that the Great Being constantly abides in a mind of giving, his Dharma vows being fulfilled; when the women heard the Dharma, the Dharma was fulfilled, and complying with Māra's wish, the wish was fulfilled. / As for "how to abide in the palace of Māra": the disciple understands the master's principle and harmonizes with it, requesting instruction. / As for "not taking the inexhaustible lamp as one": this clarifies that coming is to take Dharma joy to benefit oneself, whereas using the inexhaustible lamp is to transform others.