大般涅槃經集解 31.20

31.20

Sengliang comments: Next is the contemplation of the truth of cessation; Mahāparinirvāṇa is the truth of cessation. It comprises two meanings: first, merely extinguishing the afflictions; second, extinguishing all marks. Fayao says: Why is it that the other three truths do not speak of two discernments, yet here alone it says 'discerning cessation and discerning the truth'? Because cessation is of two kinds: first, the cessation of the Buddha-ground; second, the cessation of the bodhisattva-ground. The Buddha's cessation is not a 'truth', whereas the bodhisattva's cessation is a 'truth'. A 'truth' refers to illuminating and examining the object with cognition. The Buddha rests illumination and sets aside examination; thus for the Buddha there is cessation without a truth, whereas the bodhisattva has both truth and cessation. Above the Buddha there is no path and also no truth of suffering; the same applies to accumulation. Furthermore, the sūtra text itself is explicitly like this; therefore, only regarding the truth of cessation does it uniquely speak of 'discerning cessation and discerning the truth', while the other truths do not. Sengzong says: In the text on the truth of cessation, there is a lack of reconciling integration; one may broadly take it to possess the meaning of the gate of contemplation. 'Severing and eradicating all afflictions' means that former cessations were merely partial cessations, whereas the present cessation is the utter exhaustion from the ground of the dwelling of ignorance downward. 'Severance is named permanent' means that when delusions were not yet severed, there was fluctuation and shifting decay, but now that delusions are exhausted and illumination is pervasive, it is therefore permanent. Baoliang says: Next, thirdly, is the explanation of the truth of cessation. The two principles above, suffering and accumulation, are contaminated phenomena; because the places of calamity are numerous, they were opened into separate contemplations. Now the two truths of cessation and the path are uncontaminated, devoid of self-nature, and free of defilement and entanglements; merely in terms of explaining marks and reconciling integration is there the teaching of two gates. In the truth of cessation there is indeed no separate text on reconciling integration, yet by inferring its meaning there are two; in the text on the truth of the path, the matter is naturally distinct. Here, first, 'discerning cessation and discerning the truth of cessation'—these two phrases serve as the heading, and the eight phrases below correspond to and explain their intent. 'Discerning cessation' means discerning the past cessation. 'Discerning the truth of cessation' means discerning the presently taught principle of eternal true thusness. This is the reconciling integration. It may also be said that the preceding phrase is the mark of the truth of cessation. 'Severing and eradicating all afflictions' explains the preceding phrase 'discerning cessation'. 'Because afflictions are extinguished it is named permanent' explains the phrase 'discerning the truth of cessation'. 'Extinguishing the fire of afflictions is named quiescence' explains the preceding phrase 'discerning cessation'. 'Because afflictions are extinguished one attains bliss' explains the phrase 'discerning the truth of cessation'. 'Because bodhisattvas seek causal conditions it is named pure' first explains the phrase 'discerning the truth of cessation'. 'Because they forever sever all afflictions it is named supramundane' explains the phrase 'discerning cessation'. 'Because it is supramundane it is named self' explains the phrase 'discerning the truth of cessation'. Downward, it explains the phrase 'discerning cessation'.