大般涅槃經集解 38.48

38.48

案僧亮曰：以小譬大，證地理必平也。僧宗曰：前第四段結三無量果，第五仍歎佛，此第六結捨果也。此中有八重明義：第一明修捨心故得空平等地，即善識十一空為其果也。第二明非但識空，復能深照世諦，出八種知見覺也。既空有兩解，故第三明則得四辨以益物也。既有益之迹，執滯之家謂有四可得，故第四說十無以遣執也。第五文殊舉本無今有偈，意存無取無著，以證無著。雖明無以遣有，而復執無以為勝，故第六明反常之說，雙遣其患也。乃至反常之旨，尚使當時有益，況有無之教而非益乎？於是物情迷悶，寄心無所，是以第七明雖無所得，於體理者終曰有得，故言菩薩得第一義也。言第一義者，即涅槃耳。第八舉已有見者證有得也。如須菩提者，此於聲聞中觀空第一，既為時人所知，故借淺以明深也。寶亮曰：第五段結捨果也。亦同在初地。夫四無量行本相關涉、不得相離，今言得平等地者，是登初地日得真無漏也，見法體空，故以空平等為名。而所以別結者，欲使人樂此空法而修行耳。智秀曰：此下第二段也。有三科：第一問果在何地；第二問空是何空；第三說得利者也。此即答其第一問，正辨捨果，明此果在心則善能照空；從所照受名，謂所得之地為空平等也。

Sengliang comments: Using the lesser to illustrate the greater, he proves that the ground of principle must be equal. Sengzong says: Previously, the fourth section concluded the fruition of three immeasurables, the fifth continued by praising the Buddha, and this sixth concludes the fruition of equanimity. Herein are eight layers of meaning clarified: First, it clarifies that due to cultivating the mind of equanimity, one attains the stage of empty equanimity, which means skillfully knowing the eleven kinds of emptiness as its fruit. Second, it clarifies that not only does one know emptiness, but one can also deeply illuminate conventional truth, giving rise to the eight kinds of knowing, seeing, and perception. Third, having understood both emptiness and existence, one then attains the four unhindered knowledges to benefit beings. Fourth, given the traces of benefit, adhering schools might suppose that four are attainable; hence, he speaks of ten non-existences to dispel adherence. Fifth, Mañjuśrī raises the verse on 'originally non-existent and now existent' with the intent of abiding in non-grasping and non-attachment, in order to prove non-attachment; though clarifying non-existence dispels existence, yet attachment to non-existence might still be taken as superior, so sixth, he clarifies paradoxical teachings to eliminate both errors; if even paradoxical teachings are made to bring immediate benefit, how could teachings of existence and non-existence fail to be of benefit? Thereupon, sentient beings' feelings become bewildered and confused with nowhere to place their minds, so seventh, he clarifies that although there is nothing attained, for one who embodies principle it is ultimately called having attainment; thus it is said that the bodhisattva attains the ultimate truth. What is called 'ultimate truth' is none other than nirvāṇa. Eighth, he cites those who already possess sight to prove that there is attainment. As for 'like Subhūti', since he was foremost in contemplating emptiness among the śrāvakas and was known to the people of the time, he borrows the shallow to illuminate the deep. Baoliang says: The fifth section concludes the fruition of equanimity. This also resides in the first stage. The practices of the four immeasurables are intrinsically interrelated and cannot be separated from one another; now, saying that one attains the equal stage means that on the day of ascending the first stage, one attains true undefiledness and sees that the substance of phenomena is empty; hence it is named 'empty equanimity'. The reason it is concluded separately is to lead people to delight in this dharma of emptiness and practice it. Zhixiu says: From here on is the second section. It has three topics: first, asking in what stage the fruit resides; second, asking what emptiness this emptiness is; third, speaking of those who attain benefit. This answers his first question, properly distinguishing the fruit of equanimity and clarifying that when this fruit is in the mind, it can skillfully illuminate emptiness; taking its name from what is illuminated, the stage attained is called 'empty equanimity'."