大般涅槃經集解 20.38

20.38

Daosheng comments: The meaning of non-duality clarified there is also like what is taught now. Sengzong's record by Jingyi says: The eighth section cites the Middle Way taught in the former emptiness teaching as corroboration. In its "Lamp-Wick Chapter," it clarifies that neither the preceding flame nor the succeeding flame can scorch [the wick], yet the scorching is not separate from the preceding and succeeding flames. It was already taught long ago, not clarified only now; errors are brought out again, and without the sūtra they cannot be resolved. Baoliang says: The third layer clarifies performing wholesome karma. It distinguishes the Middle Way of continuity in terms of the practitioner. This non-difference between self and non-self was explained above, but what was clarified above was based on the aspect of non-difference through emptiness, whereas here it discusses the aspect of continuity. Transposing this discourse on a single practitioner's continuity, it is called self and non-self; therefore the Prajñāpāramitā Sūtra is cited as corroboration. The meaning of continuity is just like the meaning of nominal designation based on causal completion. If it were strictly one, it would not be called causally completed; if each were different, it would also not be called causally completed. In causal completion, there is that which can complete and that which is completed, and that which can complete is the totality. Continuity is also like this now: if strictly one, it is not continuous; if strictly different, it is also not continuous. It must be that the preceding dharma passes away and the succeeding dharma arises, filling the place of what once was; this is the language of continuous nominal designation on the Middle Way. Hence, from cause to fruit, it is compared to the continuity of the five flavours. Sengzong's record by Falian says: The ninth section cites the sūtra as corroboration. However, the Pañcaviṃśatisāhasrikā does not speak of the meaning of self and non-self; it speaks of being neither attained by the initial mind nor attained apart from the initial mind, establishing the meaning of non-duality.