大般涅槃經集解 18.73

18.73

Sengliang says: "This answers 'How does one perform good karma? May the Great Sage now explain,' in order to expand upon the causes of the two fruits: long life and the vajra [body]. Above, he briefly clarified the causes, taking compassion and protecting the Dharma as the fundamental; now, he extensively clarifies the causes, thus proceeding from the three refuges up to the tenth stage." Fayao says: "From here up to 'if I were to abide, I would not be free from suffering', this answers 'how does one perform good karma?' Ever since the four reliances above, the general meaning clarified that for a practitioner, cultivating good and protecting the Dharma is good karma; here he clarifies that from which good karma arises, namely the buddhadhātu. Buddhadhātu is the principle from which goodness is generated; if that principle were absent, whence could goodness arise? This means that buddhadhātu is the root of performing good karma. Buddhadhātu is the direct cause (pradhāna-hetu), while good karma is the contributory cause (pratyaya-hetu)." Sengzong says: "What was clarified in the previous chapter was that understanding is the truth and delusion is the inversion. But understanding has subtle and manifest levels: the subtle enables rebirth in heaven, while the manifest is called correct liberation. Now, clarifying good karma broadens its beginning, while the difficulty of seeing the nature broadens its end. Why is it said to broaden the beginning of understanding? The marvel among cognitive objects does not exceed the buddhadhātu; by explaining this true object, beings give rise to the lower-grade wisdom produced by hearing. Although this is a subtle understanding, it is not without reliance on this that one produces superior practice and ultimately is able to see the nature; therefore, these are all termed the meaning of good karma." Baoliang says: "Buddhadhātu is of four kinds: the direct cause, the contributory cause, the fruit, and the fruit of the fruit. All intentions are completely encompassed by these four names. Both the contributory and direct causes are paths of conscious reflection. Averting suffering and seeking peace are the same for the foolish and the wise alike, but according to their essential functions, the meaning is divided into two. Taking the understanding that is constant from beginning to end and without functions of rising or declining, it is designated as the direct cause. There is not a single instant in which this functional understanding is absent; only upon reaching buddhahood is it unshakeable. Therefore, we know that this functional understanding of averting suffering and seeking bliss is not something induced by good or evil causes. This is what the Śrīmālādevī Sūtra calls the 'innately pure mind', and the 'Lion's Roar Chapter' calls 'the middle way of one single kind'. And does not this function, which does not go against the great principle, constitute the direct [cause]? As for the contributory cause, it takes the myriad goods as its essence: from a single thought of good upward, all foster the production of the superior fruit. Because it is aroused in reliance on conditions, it is called the contributory cause. However, this understanding is in conscious reflection yet not constant; it is newly produced yet not unceasing, so it differs from the direct cause. Without the aid of these conditions, the nature would be kept without altering; therefore, the two causes must mutually require and encompass each other. When the function of the contributory cause is sufficient and the meaning of the direct cause is also full, both functions being complete, saṃsāra is exhausted. The mind subsequent to the vajra[-like concentration] is termed all-knowledge; transforming the cause into the name of fruit, it is called the fruit nature. As for the fruit of the fruit, it is a designation in contrast to saṃsāra. Establishing a further overarching name on top of the multitude of virtues, it is called mahānirvāṇa; establishing a fruit on top of the fruit, it is called the fruit of the fruit. There is no different time; there is only a sequence in meaning. If we discuss the nature as the cognitive object, its principle pervades, but since it is equally a contributory aid, it is not distinguished separately. Below, the Buddha himself determines them as four names: the single cause, the single fruit, the double cause, and the double fruit. This chapter is divided into four sections: first, there are five parables, first determining the nature of cause and fruit; second, discriminating the three refuges of one essence, encouraging students to produce faith; third, clarifying the three kinds of middle way, directly addressing the practice of performing good karma; fourth, from 'the difficulty of seeing the nature' downward, it further answers the eleventh question, clarifying that unless one exhaustively illumines the principle of the fruit, there is no way to thoroughly see the cause." Zhixiu says: "This chapter has three sections: first, revealing the meaning of being able to perform good karma; second, clarifying the three refuges; third, clarifying the practice of wisdom with reference to the three kinds of middle way."