大般涅槃經集解 31.8

31.8

案僧亮曰：此經以智知集名為諦，凡夫以不識集故集而非諦，菩薩諦而非集。何以故者，釋所以諦而非集也。寶亮曰：夫立愛之名，名生二處，如向所辨盡是凡夫不善之愛；若興心樂法、崇善為理，悅情願求，稱之善愛。名雖同，義自兩殊。名同心別，各自有歸。然善愛雖同，復有二別：若菩薩位懷發軫，不存於緣中離染，稱大乘愛；聲聞小道雖欲樂善，但解不稱境，每心有存，於求善之略乖，遂落不善愛門也。故知二乘行道，不稱道、不改心、不得出。何以知之？下句即會凡夫愛者名之為集，得知二乘執相在懷，未免生死，無有諦用。菩薩造行發家，不以生死為患。既識生死過，於保著之情悚，是以雖愛不名集；若須現生而應物，則不名為愛。

Sengliang comments: In this sūtra, knowing origination through wisdom is called 'truth'. Because ordinary persons do not recognize origination, they have origination but not the truth; bodhisattvas have the truth but not origination. 'Why is this so?' explains why there is the truth but not origination. Baoliang comments: As for establishing the name of craving, the name arises from two places: as distinguished earlier, it is entirely the unwholesome craving of ordinary persons; if one arouses the mind to delight in the Dharma, esteeming goodness as the principle, and seeking it with a pleased heart, this is called wholesome craving. Although the name is the same, the meanings are naturally distinct. The name is identical but the mental states differ, each having its own destination. However, although wholesome craving is the same [in name], there are again two distinctions: if a bodhisattva in his station cherishes the initial aspiration and does not dwell upon objects, remaining free from defilement, this is called Great Vehicle craving; although the small path of the śrāvaka wishes to delight in the good, their understanding does not match the object, and their mind always grasps, slightly deviating in seeking the good, so that they eventually fall into the gate of unwholesome craving. Therefore, we know that when the two vehicles practice the path, they do not match the path, do not transform their minds, and cannot escape. How is this known? The following sentence directly reconciles: 'Craving of ordinary persons is called origination,' from which we know that the two vehicles cling to marks in their hearts, have not escaped saṃsāra, and lack the function of the truth. Bodhisattvas, undertaking practice and leaving home, do not consider saṃsāra an affliction. Having recognized the faults of saṃsāra, their protective attachments are stilled; therefore, although they crave, it is not called origination. If they must manifest birth to respond to beings, it is not called craving.