大般涅槃經集解 47.32

47.32

Sengliang comments: Below, the seven outflows are explained. The outflow of existence and the outflow of views are actual outflows; the remaining five are spoken of as the causes of outflows. Among the outflows of existence, it is divided into the outflow of views; because it arises from doubt, it is clarified first, as ordinary beings do not see the faults of outflows. Sengzong comments: The first two serve as general headings. Speaking of 'the self seeing the self,' this is a provisional self that is viewed as a real self. It can also mean that the Buddha-ground is the true self, yet one conceives it as a self the size of a hemp seed or grain of wheat. 'The self seeing non-self' means that the Buddha is truly the self, yet one conceives him as non-self. 'Non-self conceiving a self' means constantly conceiving a self within saṃsāra. 'Giving rise to six kinds of views: decisively having a self' refers to giving rise to the view of selfhood. 'Non-self' refers to the view of annihilation. 'Non-self seeing a self' is like sleep being non-self, yet seeing pure form. 'The self seeing the self' means seeing the future continuity without interruption through the power of concentration. 'The self seeing non-self' means if one grasps the four aggregates as the self and sees form as not the self, one can raise one self to explain the absence without issue. 'I act, receive, and know'—these three phrases constitute a single group; their functions have minor differences, but they do not diverge from the view of selfhood. If not so, the former decisive assertion serves as a general heading, and later 'self', 'acting', and 'knowing' are further divided into three phrases. Baoliang comments: Below, the substance of the outflows is properly presented, clarifying that these seven outflows do not diverge from seeing the truths and reflection. However, sentient beings' ignorance is heavy, and their various false conceptions all fail to attain the reality of phenomena. Regarding 'giving rise to six kinds of minds due to this doubt and view': the initial two minds—decisively having a self and decisively having no self—are a general phrase and probably not among the count of the six. 'The self seeing the self' is the first mind: there is only a nominally designated self, yet ordinary beings conceive an essence-self of phenomena. 'The self seeing non-self' is the second mind: the Buddha is truly the true self, yet one arbitrarily conceives him as non-self. 'Non-self seeing a self' is the third mind: there is truly no spiritual self, but only a nominal designation; grasping at the nominally designated self, one asserts it to be an essential self. The remaining three minds below refer to the agent, the receiver, and the knower. Since ordinary beings falsely conceive these, they become wrong views; the Tathāgata has forever severed the source of these outflows, and therefore he is without outflows.