大般涅槃經集解 44.34

44.34

Sengliang comments: This reiterates and reveals the previous fifth approach. Baoliang says: This explains the above fifth approach, that the myriad existents are empty in substance, and there is no inherent sin. For one who possesses shame and conscience, it is non-existent. Why is this so? Having generated a mind of shame and conscience, one realizes that the substance of myriad phenomena is empty; therefore, for such a person there is no sin. If it is for one without shame and conscience, then it is not non-existent. Receiving retribution is called 'existent.' That is to say, unwise people build causes all day long and obtain fruits; thus it is not non-existent. As for 'for a person with the view of emptiness, it is non-existent,' it means that for this person there is no inherent retribution. 'For a person with the view of existence, it is not non-existent' means that for one who grasps at characteristics, retribution is not non-existent. 'One who has a view of existence' refers to a person who posits permanence taking it as existent. 'One who has no view of existence' means that if one does not hold the previous grasping at characteristics, ultimately there is no retribution. 'A person with the view of permanence' refers to a mind that understands permanence; therefore for this person it is non-existent. 'One who has no view of permanence' means that if one contemplates saṃsāra and makes the Buddha exhaustively impermanent, then there is no absence of the saṃsāra of retribution. 'One who views permanence as permanent' refers to a person who posits permanence, for whom evil fruits are not non-existent. As for 'For this reason,' the sūtra says: 'For one who understands it is non-existent; for one who does not understand it is not non-existent.'