淨名經關中釋抄 2.9.4

2.9.4

此是言迹。 似有非言實也。 復次佛以假名名之空。 遺凡夫定有之有。 則有既不有。 空亦不空。 而惑者聞空不能遺有。 而乃捨有執空。 故生云。 空以無病病有空耳。 謂即有而空。 此空無病。 捨有執空有空為病耳。 故大論云。 諸說即於空為欲破諸有。 若有得空者。 諸佛所不作。 肇師亦云。 捨有而之空。 其猶逃峯而赴豁。 俱不免患也　以無受諸受者。 此是大士大悲入假化物。 即瓔珞經中第二從空假入觀也。 前歎菩薩德云開閉一切諸惡趣門。 而生五道以現其身。 方便品中淨名居婬室酒肆。 及下佛道品明行非道為佛道。 皆是菩薩正悟無生。 三界六道二乘涅槃觀如夢幻泡其業因。 故無受。 大悲權迹同事受生。 故云而受。 三界六道二乘涅槃所受不一。 故云。 諸受貪著禪味是菩薩縛者。 注云。 上界受生二乘取證。 皆由著禪者。 又解。 上界禪味前愛見門收。 此中言禪味。 唯取二乘住空三昧沈空滯寂。 所以為縛。 故勝鬘經云。 二乘持空三昧瓶醉般若無相酒。 斯之謂歟。 以方便生者。 注云。 為物受生。 彼我無縛。 所以為解者。 謂隨攝受生則為繫縛。 以大智慧了生無生。 而方便現生方便名解也　有方便惠解者。 此四棟權實二智。 偏有即縛。 證圓方解。 關中以六住已下皆偏證未圓。 七地已上二知圓證。 方解亦可然矣。 又准仁王般若經。 登地已上二智即圓。 八地已上用而常寂。 即地前為縛。 登地為解。 又此四章前二章就化他行明方便。 後二章就自行明方便也　雖樂遠離而不依身心盡者。 謂二乘得滅度化火焚身名為盡。 滅智論空名心盡。 菩薩法身無身而身同六道。 真心無心無心而智周萬有。 故云不盡　雖行三界而不壞法性者。 三界緣生生而無實。 即是法性。 而惑者六道受生隨形染著。 著形失利而言壞法性也。 三十七品如前佛國品　行四無量不貪著生梵世者。 凡夫依緣根本定加修無量為諸禪王也。 菩薩知如幻故不生著也　行禪定解脫者。 禪定是色界。 四攝定是無色四空定。 三昧者非空無相無願也。 乃是有覺有觀等三三昧。 謂有覺有觀初禪也。 無覺有觀中間禪。 無覺無觀二禪已去。 此三三昧凡夫隨禪受生。 非菩薩也。 若空無相等三觀四諦理非受生法。 故不同。

These are the traces of words, seeming to exist but not being verbal realities. Furthermore, the Buddha uses the provisional designation to call it emptiness, so as to discard ordinary people's existence that is definitely existent. Thus, since existence is already not existent, emptiness is also not empty. Yet those who are deluded, hearing of emptiness, cannot discard existence, and instead abandon existence to cling to emptiness. Therefore [Seng]zhao says: 'Emptiness, through being without illness, takes the emptiness of existence as its illness.' This means that being empty right within existence—this emptiness has no illness; abandoning existence to cling to emptiness—having emptiness is the illness. Therefore the Great Treatise [Da zhidu lun] says: 'All expoundings are right within emptiness in order to destroy all forms of existence; if anyone grasps at emptiness, the buddhas do not treat them.' Master Zhao also said: 'To abandon existence and go to emptiness is like fleeing a peak and plunging into an abyss; both fail to avoid disaster.' / Regarding 'by not experiencing, experiencing all experiences': this is the great being entering provisionality through great compassion to transform beings, which is the second contemplation—entering provisionality from emptiness—in the Yingluo jing. Earlier, praising the bodhisattva's virtues, it said that they open and close all gates to evil destinies, yet are born in the five destinies to manifest their bodies. In the Expedient Means Chapter, Vimalakīrti stays in brothels and wine shops, and later in the Buddha-Path Chapter it explains that practicing non-paths is the Buddha-path; all these represent the bodhisattva's correct awakening to non-arising, contemplating the three realms, the six destinies, and the nirvāṇa of the two vehicles as dreams, illusions, and bubbles—their karmic causes, hence 'without experience'. Through the provisional traces of great compassion and working in shared activities to undergo rebirth, it is said to 'experience'. The experiences in the three realms, six destinies, and the nirvāṇa of the two vehicles are not uniform; hence it says 'all experiences'. As for 'craving the flavor of dhyāna is the bodhisattva's bondage': the commentary says that undergoing rebirth in the higher realms and the two vehicles grasping realization are all due to attachment to dhyāna. Another explanation is that the flavor of dhyāna in the higher realms was subsumed under the previous gate of craving and views; here, 'flavor of dhyāna' refers exclusively to the two vehicles abiding in the samādhi of emptiness, sinking into emptiness and stagnating in quiescence, which is why it constitutes bondage. Thus the Śrīmālā Sūtra says: 'The two vehicles holding the vessel of the samādhi of emptiness are intoxicated with the unconditioned wine of prajñā.' Does it not mean this? Regarding 'arising through expedient means': the commentary says, 'Undergoing birth for the sake of beings, neither other nor self is bound; this is why it constitutes liberation.' This means that if one undergoes rebirth following clinging, it becomes bondage; using great wisdom to understand that arising is non-arising, yet manifesting birth through expedient means—expedient means is named liberation. / Regarding 'having expedient means, wisdom liberates': these four distinguish the two wisdoms of provisional and ultimate. Possessing only one constitutes bondage; realizing them completely brings liberation. Guanzhong considers that from the sixth abode downward, all are partial realizations that are not yet complete, and from the seventh bhūmi upward, both wisdoms are completely realized, only then being liberated; this may also be accepted. Furthermore, according to the Benevolent Kings Prajñā Sūtra, upon ascending to the bhūmis the two wisdoms become complete, and from the eighth bhūmi upward, functioning is ever quiescent; thus before the bhūmis is bondage, and ascending the bhūmis is liberation. Moreover, among these four passages, the first two explain expedient means with respect to benefiting others, and the latter two explain expedient means with respect to one's own practice. / Regarding 'although delighting in seclusion, not relying on the extinction of body and mind': it means that the two vehicles attain extinction when the fire of transformation burns the body, which is called the body's extinction; extinguishing wisdom to discuss emptiness is called the mind's extinction. The bodhisattva's dharmakāya has no body, yet as a body is identical to the six destinies; the true mind has no mind, yet being without mind, wisdom pervades all existences; therefore it is said to 'not be extinguished'. / Regarding 'although moving through the three realms, not destroying the Dharma-nature': the three realms arise dependently; arising, they lack reality, which is itself the Dharma-nature. Yet the deluded undergo rebirth in the six destinies and become defiled and attached according to their physical forms; being attached to forms, they lose benefit, which is spoken of as destroying the Dharma-nature. The thirty-seven aids to awakening are as explained previously in the Buddha Land Chapter. / Regarding 'practicing the four immeasurables without craving rebirth in the Brahmā world': ordinary people, relying on the fundamental concentrations of conditions, additionally cultivate the immeasurables as the kings of all dhyānas; bodhisattvas know them to be like illusions and therefore do not generate attachment. / Regarding 'practicing dhyāna-concentration and liberation': dhyāna-concentration belongs to the form realm; the four absorptions are the four formless concentrations of emptiness. Samādhis here are not emptiness, signlessness, and wishlessness; rather, they are the three samādhis of with vitarka and vicāra, etc.—namely, with vitarka and vicāra is the first dhyāna; without vitarka and with vicāra is the intermediate dhyāna; without vitarka and without vicāra is the second dhyāna and above. In these three samādhis, ordinary people undergo rebirth according to their dhyāna, which is not the case for bodhisattvas. As for the three contemplations of emptiness, signlessness, and so on, and the principle of the four truths, they are not dharmas of undergoing rebirth; hence they are not the same.