大般涅槃經集解 57.44

57.44

案僧亮曰：第四修道門。從縛得解，功由眾行道之義也。說修道以積習為義也。有為主無，亦無繫住，何有修道？僧宗曰：大段之第四，明修道也，成前執有之難也。若因中有性，為惑所纏，從因至果，除惑說修。既有除惑之功，則修道義立。若因中無性，則唯是生滅、念念無常，當體自滅，誰有修道至涅槃耶？就脩道中可有八段：第一明相續修道有益；第二明修之方法也；第三明道平等；第四寄處所以明道；第五寄人明道；第六遣著就無相境界；第七更舉無十相勸修其因；第八重舉極果令修十相之因。心不斷者，言雖念念滅，要相續縛解不斷也。寶亮曰：就辯修道之中開為十段：第一明眾生神識雖念念滅，得有修道之義；第二明修道得法不得法，若忘懷得理即出生死；第三明道性平等；第四明處道；第五明時道；第六明人道；第七遣執明道；第八出能修道人；第九辨定慧相資；第十廣因果結句也。

Sengliang comments: Fourth, the section on cultivating the path. Attaining liberation from bondage: this efficacy comes from the manifold practices of the path. Speaking of cultivating the path takes gradual accumulation as its meaning. Conditioned phenomena inherently perish, and there is no continuous abiding; how can there be cultivation of the path? Sengzong says: The fourth of the major sections explains the cultivation of the path, answering the earlier objection clinging to existence. If there is a nature within the cause that is entangled by delusions, then proceeding from cause to effect, the elimination of delusions is called cultivation. Since there is the efficacy of eliminating delusions, the meaning of cultivating the path is established. If there is no nature within the cause, then there is only arising and perishing, impermanence from moment to moment, perishing in its very substance; who would cultivate the path to reach nirvāṇa? Within cultivating the path, there are eight sections: first, clarifying that continuous cultivation of the path bears fruit; second, clarifying the methods of cultivation; third, clarifying the equality of the path; fourth, using place to clarify the path; fifth, using person to clarify the path; sixth, discarding attachment to enter the signless realm; seventh, further citing the ten non-signs to encourage cultivating their causes; eighth, reiterating the ultimate result to urge cultivating the causes of the ten signs. 'The mind does not cease' means that although it perishes moment to moment, it must be continuous so that bondage and liberation do not cease. Baoliang says: Explaining the cultivation of the path is divided into ten sections: first, clarifying that although sentient beings' spiritual consciousness perishes moment to moment, there can still be the cultivation of the path; second, clarifying whether cultivating the path is in accordance with Dharma or not, and that if one forgets self and realizes principle, one escapes birth-and-death; third, clarifying that the nature of the path is equal; fourth, the path of place; fifth, the path of time; sixth, the path of person; seventh, dispelling attachments to clarify the path; eighth, identifying the person capable of cultivating the path; ninth, distinguishing the mutual assistance of samādhi and wisdom; tenth, broadly concluding the cause and effect.