大般涅槃經集解 20.28

20.28

Sengliang comments: Having already distinguished gain and loss, he now repeats the exhortation. The nature of the direct cause is permanent, and permanence is bliss. Sengzong's record by Jingyi says: From here below is the sixth section, tracing the source of delusion and the reason for the arising of inversions. Not having grasped the intent of the partial teaching, they then grasp that everything is suffering. The wise are not so; they obtain the intent beyond the teaching and do not remain stuck in partial words. Sengzong's record by Falian says: From here below is the eighth section, the origin and cause of being confused by the partial teaching and giving rise to delusion. Here there are three rounds explaining how people are confused by the teachings. The first is confusion over the partial teaching; the second is confusion over the complete teaching; the third is double confusion over both the partial and complete teachings. "If suffering is spoken of, foolish people then claim impermanence"—this is the first confusion. Previously, on the partial teaching, it only spoke of giving rise to delusion without distinguishing the inception of the delusion; now it clarifies the root source of the arising of delusion. In proper sequence, it should first address confusion over the complete teaching above. Having repeatedly clarified this meaning so that they know wrong views are erroneous, now for the first time confusion over the partial teaching is addressed. "Speaking of all as suffering, yet unable to know that the body has the nature of bliss"—the previous line erroneously said the Buddha is also impermanent; here it says there is not an absolute absence of the buddhadhātu. The four phrases of impermanence, non-self, emptiness, and quiescence are all saṃskṛta, whereas vimokṣa is asaṃskṛta. Non-self is the emptiness of sentient beings; emptiness and quiescence are the emptiness of dharmas. "Within my very body there is the seed of the buddhadhātu" means that sentient beings are the direct cause, serving as the seed.