大般涅槃經集解 41.36

41.36

Sengliang comments: Intending to explain that the bodhisattva skillfully understands conventional designations (prajñapti), he first states that in ultimate dharmas there is no severing of fetters. In taking distance by means of the body, the body is without activity. The rest follow this pattern. Wisdom is real, and it is said to truly exist. Since ultimate dharmas do not sever fetters, they cannot cause the bodhisattva to distance himself from what arises differently and ceases differently. Up to 'never conceiving thoughts... is not false'—because he skillfully understands the conventionality of dharmas, it is said to not be false. This is the eighth matter.
Baoliang comments: The eighth matter clarifies that the bodhisattva distances himself from the ten non-virtuous actions yet does not dwell in the mark of distancing, not seeing a single dharma that is a body, that is karma, or that is an agent of distancing. When investigated through the principle of emptiness, the three types of karma are not seen; when investigated through conditioned conventionality, they also exist. To say that 'this wisdom truly exists, yet cannot cause the bodhisattva to distance himself' means that the bodhisattva does not cling to ultimate wisdom, but by keeping his mind empty unites with the principle; thus he is able to know that he distances the body from the body, up to distancing by means of wisdom, which is neither body nor speech. Once the three types of karma are emptied, the ten non-virtues are eliminated. 'There is not a single dharma': the preceding clause clarified the emptiness of conventionalities formed by conditions; this clarifies the emptiness of conventionalities of continuity. The phrase 'there is not a single dharma' means that with respect to the path of ultimate dharmas, their constant nature naturally perishes, the earlier not reaching the later; hence there is no distancing by means of wisdom. Traditionally, from here below is the eighth section, clarifying that through the power of this sūtra, this person recognizes conventional designations and ultimate dharmas, knows that conditioned co-arising is illusory existence, and is able to bring the three karmas to rest, not committing what is contrary to Dharma, which is also inconceivable. Stopping the three bodily evils is therefore called 'distancing the body from the body.' Stopping the four verbal faults is therefore called 'distancing speech from speech.' Because one must attain wisdom to overturn the three poisons, it is called 'distancing by means of wisdom, being neither body nor speech.' That 'this wisdom truly exists, yet cannot effect distancing' clarifies that within ultimate dharmas there is no separate efficacy or function. The preceding arising and subsequent cessation never meet; when wisdom arises, there is no delusion to be severed, and when delusion exists, there is no wisdom. Only within the path of continuity, where what previously existed is now absent, can efficacy be distinguished.