tatra nirodhasatyasya katham advayatā nirvikalpatā ca veditavyā | yathoktaṃ bhagavatā | śivo ’yaṃ śāriputra dharmakāyo ’dvayadharmāvikalpadharmā |
atra dvayam ucyate karma kleśāś ca | vikalpa ucyate karmakleśasamudayahetur ayoniśomanasikāraḥ | tatprakṛti nirodhaprativedhād dvayavikalpāsamudācārayogena yo duḥkhasyātyantam anutpāda idam ucyate duḥkhanirodhasatyam | na khalu kasyacid dharmasya vināśād duḥkhanirodhasatyaṃ paridīpitam | yathoktam |
anutpādānirodhe mañjuśrīś cittamanovijñānāni na pravartante | yatra cittamanovijñānāni na pravartante tatra na kaścit parikalpo yena parikalpenāyoniśomanasikuryāt |
sa yoniśomanasikāraprayukto ’vidyāṃ na samutthāpayati | yac cāvidyāsamutthānaṃ tad dvādaśānāṃ bhavāṅgānām asamutthānam | sājātir iti vistaraḥ |
yathoktam | na khalu bhagavan dharmavināśo duḥkhanirodhaḥ | duḥkha nirodhanāmnā bhagavann anādikāliko ’kṛto ’jāto ’nutpanno ’kṣayaḥ kṣayāpagataḥ nityo dhruvaḥ śivaḥ śāśvataḥ prakṛtipariśuddhaḥ sarvakleśakośavinirmukto gaṅgāvālikā vyativṛttair avinirbhāgair acintyair buddhadharmaiḥ samanvāgatas tathāgatadharmakāyo deśitaḥ | ayam eva ca bhagavaṃs tathāgatadharmakāyo ’vinirmuktakleśakośas tathāgatagarbhaḥ sūcyate
iti sarvavistareṇa yathāsūtram eva duḥkhanirodhasatyavyavasthānam anugantavyam |
又滅諦云何 不二法者。及云何無分別者。如不增不減經 中如來說言。舍利弗如來法身清涼。以不二法故。以無分別法故。
偈言清涼故。何者是二 而說不二所言二者。謂業煩惱。言分別者。所謂集起業煩惱因及邪念等。以知彼自性本來寂滅不二無二行。知苦本來不生。是名苦滅諦。非滅法故名苦滅諦。是故經言。
文殊師利。何等法中無心意意識行。彼法中無分別。以無分別故不起邪念。
以有正念故不起無 明。以不起無明故。即不起十二有支。以不起 十二有支故。即名無生。
是故聖者勝鬘經言。 世尊。非滅法故名苦滅諦。世尊。所言苦滅者。名無始無作無起無盡離盡。常恆清涼不變自性清淨。離一切煩惱藏所纏。世尊過於恆沙。不離不脫不異不思議佛法畢竟成就。說如來法身。世尊。如是如來法身不離煩惱藏所纏。名如來藏。
如是等勝鬘經中廣說滅諦應知。
de la ’gog pa’i bden ba ji ltar na gñis su med pa ñid daṅ | rnam par rtog pa med pa ñid du rig par bya źe na | bcom ldan ’das kyis ji skad du gsuṅs pa bźin te | śā ri’i bu ’gog pa źes bya ba ’di chos kyi sku ste | gñis su med pa’i chos can rnam par mi rtog pa’i chos so źe’o ||
de la gñis ni las daṅ ñon moṅs pa la brjod pa rnam par rtog pa las daṅ ñon moṅs pa kun ’byuṅ ba’i rgyu tshul bźin ma yin pa yid la byed pa la brjod do | de raṅ bźin gyis ’gag par so sor rig pa’i phyir rnam par rtog pa daṅ gñis kun tu spyod pa med pa’i tshul gyis sdug bsṅal gtan ’byuṅ ba med pa gaṅ yin pa ’di ni sdug bsṅal ’gog pa’i bden pa źes bya’i | chos ’ga’ źig źig pa’i phyir ni sdug bsṅal ’gog pa’i bden par ma bstan to || ji skad du ||
’jam dpal skye ba med ciṅ ’gag pa med pa ni | sems daṅ yid daṅ rnam par śes pa mi ’jug go || gaṅ la sems daṅ yid daṅ rnam par śes pa mi ’jug pa de la ni kun du rtog pa gaṅ gis tshul bźin ma yin pa yid la byed par ’gyur ba kun du rtog pa ’ga’ yaṅ med do ||
tshul bźin yid la byed pa la rab tu sbyor ba de ni ma rig pa kun nas sloṅ bar mi byed do || ma rig pa kun las ldaṅ ba med pa gaṅ yin pa de ni srid pa’i yan lag bcu gñis kun nas ldaṅ bar mi byed do || de ni me skye źes bya ba la sogs pa rgyas par gsuṅs pa yin no || ji skad du |
bcom ldan ’das chos ’jig pa ni sdug bsṅal ’gog pa ma lags so || bcom ldan ’das sdug bsṅal ’gog pa źes bgyi ba ni | thog ma med pa’i dus can || ma byas pa || ma skyes pa || ma byuṅ ba | zad ba med pa | zad pa daṅ bral ba | rtag pa | brtan pa | źi ba | mi ’jig pa | raṅ bźin gyis yoṅs su dag pa | ñon moṅs pa’i sbubs thams cad las grol ba | rnam par dbyer med pa || bsam gyis mi khyab pa’i saṅs rgyas kyi chos gaṅ gā’i kluṅ gi bye ma las ’das pa daṅ ldan pa de bźin gśegs pa’i chos kyi skur bstan pa ste | bcom || ldan ’das de bźin gśegs pa’i chos kyi sku ’di ñid ñon moṅs pa’i sbubs las ma grol ba ni de bźin gśegs pa’i sñiṅ po źes bgyi’o
źes gsuṅs pa bźin te | thams cad rgyas par ni mdo ji lta ba bźin sdug bsṅal ’gog pa’i bden pa rnam par gźag pa rtogs par bya’o ||
2) advayatā & 3) nirvikalpatā. How should here be understood non-duality and non-discriminativeness of the Truth of Extinction? It is taught by the Lord as follows: “O Śāriputra, quiescent is this Absolute Body [of the Buddha], having the nature of being non-dual and non-discriminative”.
Here, ‘dual’ means ‘action’ or ‘active force’, [as by deed, word and thought] and ‘Defilement’; ‘discrimination’ means ‘Irrational Thought’ which is the cause of origination of Action and Defilements. By knowing deeply that this Irrational thought is extinct by nature, consequently, there is no origination of duality and discrimination; for this reason there is absolutely no origination of Suffering. This is called the Truth of Extinction of Suffering. It should never be explained that, because of extinction of something, it is [called] the Truth of Extinction of Suffering. It is said as follows:
“O Mañjuśrī, in case there is neither origination nor extinction, mental actions as mind, intellect and consciousness never take place. Wherever no mental action takes place, there is no false imagination by which they would think irrationally.
One who applies himself with rational thought never makes Ignorance arise. Non-arising of Ignorance means non-arising of the Twelve Parts of Existence. It is called ‘non-birth’, and so forth”.
Also said [in the scripture]. “O Lord, extinction of Suffering does not mean the disappearance of element. By the term, ‘Extinction of Suffering’, O Lord, there is designated the Absolute Body of the Tathāgata which is beginningless, immutable, of no birth, non-originated, of no destruction, free from destruction, eternal, constant, quiescent, everlasting, purified by nature, released from covering of all moral defilements, and endowed with inseparable and unthinkable qualities of the Buddha, which are far more than the sands of the Ganga in number. And this very Absolute Body of the Tathāgata, O Lord, [when it is] unreleased from the covering of moral defilements, is called the Matrix of Tathāgata.”
Thus all the determination of the Truth of Extinction of Suffering should be understood wholly and in detail according to Sūtras.
Complete text
Chapter I: The Matrix of the Tathāgata