大般涅槃經集解 31.8

31.8

Sengliang comments: In this sūtra, knowing origination through wisdom is called 'truth'. Because ordinary persons do not recognize origination, they have origination but not the truth; bodhisattvas have the truth but not origination. 'Why is this so?' explains why there is the truth but not origination. Baoliang comments: As for establishing the name of craving, the name arises from two places: as distinguished earlier, it is entirely the unwholesome craving of ordinary persons; if one arouses the mind to delight in the Dharma, esteeming goodness as the principle, and seeking it with a pleased heart, this is called wholesome craving. Although the name is the same, the meanings are naturally distinct. The name is identical but the mental states differ, each having its own destination. However, although wholesome craving is the same [in name], there are again two distinctions: if a bodhisattva in his station cherishes the initial aspiration and does not dwell upon objects, remaining free from defilement, this is called Great Vehicle craving; although the small path of the śrāvaka wishes to delight in the good, their understanding does not match the object, and their mind always grasps, slightly deviating in seeking the good, so that they eventually fall into the gate of unwholesome craving. Therefore, we know that when the two vehicles practice the path, they do not match the path, do not transform their minds, and cannot escape. How is this known? The following sentence directly reconciles: 'Craving of ordinary persons is called origination,' from which we know that the two vehicles cling to marks in their hearts, have not escaped saṃsāra, and lack the function of the truth. Bodhisattvas, undertaking practice and leaving home, do not consider saṃsāra an affliction. Having recognized the faults of saṃsāra, their protective attachments are stilled; therefore, although they crave, it is not called origination. If they must manifest birth to respond to beings, it is not called craving.