大般涅槃經集解 20.6

20.6

Sengliang comments: Having already known the place of refuge, one should properly cultivate and advance toward it. Below, this extensively distinguishes gains and losses to reveal the practice of the Middle Way. Sengzong comments: Below is the fourth major section. Previously, wholesome karma was opened, discerning that in the former teaching it was not taught that sentient beings possess the nature, which was an inversion whereby wholesome karma could not be achieved; now, relying on the complete teaching, all have the true nature, and this correct understanding is precisely wholesome karma. The principle is profound and difficult to understand, frequently provoking slander; to encourage generating faith and understanding, one must properly recognise the signs of the future fruit. Although one may set one's intention and aspire from afar, without practice one cannot attain it; therefore, one should cultivate the contemplative practice of the Middle Way. Below, discerning the Middle Way has ten distinctions: First, two clauses initially determine cause and fruit, which briefly reveals the essence and characteristics of the Middle Way; second, explaining that contravening the principle constitutes an inversion; third, explaining that conforming to the principle constitutes understanding; fourth, explaining that the Tathāgata, knowing their partial inclinations, can skillfully heal them; fifth, again citing the principle to test their attachments; sixth, tracing the root origin of the arising of delusion, which is generating widespread erroneous attachments toward the partial teachings taught by the Tathāgata; seventh, explaining that not only do they directly generate the inversion of impermanence in the midst of the partial teaching, but they are also confused by the former words on cause and fruit, generating the conception of two phenomena; eighth, citing the Middle Way of continuity from the 'Lamp Flame Chapter' of the Prajñāpāramitā Sūtra; ninth, using the simile of milk and curd to re-elucidate the principle of the Middle Way; tenth, praising the teaching, saying that this sūtra is profound and hidden, and only now exhausts the principle. Baoliang comments: Below is the third part in the major section. It discerns three kinds of Middle Way, properly clarifying the meaning of producing wholesome karma. First, clarifying the Middle Way of existence and non-existence that is free from annihilation and permanence; second, clarifying the Middle Way of the true nature of phenomena; third, discerning the Middle Way of continuity. In clarifying the Middle Way free from existence and non-existence, there are five chapters: first, clarifying loss; second, clarifying gain; third, generally providing a simile for gain and loss; fourth, providing a simile for the Buddha; fifth, encouraging practice. In clarifying loss, initially two clauses are opened, broadly clarifying the idea of those in the world who incur loss; second, from 'If one says that all phenomena have no self' onward, both six practices are cited to properly clarify loss. As for the first two clauses: if one conceives that the body has a spiritual self, this is the view of permanence, making clear that such a person will never be free from suffering. Or again, there are those who say: 'The Buddha also has a self like the spiritual self.' This is the first clause. As for 'no-self': if one claims that this body up to and erroneously including the Buddha is entirely annihilated, since both would be empty phenomena, even if one cultivates pure conduct, what would be attained? Zhixiu comments: Discerning the Middle Way of neither annihilation nor permanence. There are five points: First, from the beginning up to 'has no benefit', it properly clarifies the principle of the Middle Way of permanent abiding. Although it exists, it is not within the cause, yet the fruit is not utterly non-existent. Second, up to 'must rely on annihilation or permanence', it clarifies that contravening what was stated above results in the two views, which constitutes loss. Third, up to 'far removed from the two extremes, he teaches the true Dharma', it discerns resting the mind in the principle, cultivating and attaining the middle. Fourth, up to 'the pure buddhadhātu is permanently abiding and unchanging', it explains the two chapters above (the second and the third), clarifying the reason why there are delusion and understanding. Fifth, up to 'although there is going and coming, it is permanently abiding and unchanging', it admonishes and encourages practitioners.