大般涅槃經集解 57.4

57.4

Sengliang states: The third section discerns bondage and liberation. If it is as stated above, the contemplation of cause and fruit must achieve release from bondage. Sengzong states: Below this there are another four passages, all of whose underlying meanings derive from the Middle Way. In the previous discussion of the Middle Way, first five phrases clung to existence, and later seven phrases clung to non-existence. The Buddha explained: it cannot be determinately existent in one way, nor can it be determinately non-existent in one way. Now, below this, he still wishes to establish his previous clinging. With the two questions on bondage and liberation and cultivating the path, he establishes the previous clinging to existence; by transforming hindrances and encouraging cultivation, he establishes the previous clinging to non-existence. The reason we know bondage and liberation establish his clinging to existence is that if the buddhadhātu exists in the cause and is entangled by delusions, it is called bondage. Going from cause to fruit and attaining release, it is called liberation. If during the cause there is no nature, and only later is there a cause, then since it originally did not exist, there is no bondage. At the time of the fruit it arises of itself, born beyond defilements, and again there is nothing to liberate. As for 'these two causes': the direct cause is the spiritual consciousness, and the contributory cause is the ten thousand goods; these are themselves conditioned and reside in bondage, and even at the vajra[-stage] one is still not free from delusion. Thus, the vajra[-stage] constitutes defilement and is born beforehand, while the Buddha-mind is without defilement and arises afterwards; how could there be a progression from bondage to liberation? Baoliang states: The third major text clarifies the characteristics of bondage and liberation. If one's faith is established regarding the contemplation of cause and fruit mentioned above, and relying on this one cultivates the path, that is named liberation. If one's faith is not established within these six practices of cause and fruit, that is named bondage. Now, wishing to clarify this principle, he first raises an objection: if it is as the Buddha has taught, there should be neither bondage nor liberation. Why is this? Previously I said that the Buddha exists within the direct cause, so it requires contributory conditions to reveal it; yet the Buddha says that within the direct cause there is no fruit whatsoever. If so, at the time of bondage, the entire entity is without bondage; and when it comes to liberation, there was never any bondage either. Why then speak of attaining liberation from bondage? Below he cites facts such as the flux of the five aggregates, arising and ceasing moment by moment; when the characteristics of phenomena are like this, who is bound and who is liberated? In this text there are five passages in all: first, clarifying the practitioner's transmission from aggregate to aggregate throughout the three periods of time; second, setting forth the substantial characteristics of the arising of bondage; third, discerning the method of the substance of liberation; fourth, clarifying that bondage and liberation are not separate; fifth, discussing the difference between the bondage of defilement seeds and the bondage of karmic fruit. Zhixiu states: The Middle Way was explained above; although the characteristics of the principle are evident, practitioners' capacities differ: understanding results in liberation, whereas delusion brings about bondage. To encourage practitioners to turn from bondage toward liberation, below this is the third [part], discerning the meaning of bondage and liberation. There are five turns in all: first, the passage on non-difference; second, clarifying that when karma is exhausted the fruit ceases, a principle that cannot be altered; third, concluding with the birth of the lamp and the destruction of darkness, clarifying that after the fruit ceases, a subsequent fruit is bound to follow in succession; fourth, the simile of the wax seal, clarifying that the reason the aggregates continue is due to the principle of cause and fruit necessarily making way for one another; fifth, flame, clarifying the correspondence of the intermediate existence with karmic retribution.