大般涅槃經集解 57.44

57.44

Sengliang comments: Fourth, the section on cultivating the path. Attaining liberation from bondage: this efficacy comes from the manifold practices of the path. Speaking of cultivating the path takes gradual accumulation as its meaning. Conditioned phenomena inherently perish, and there is no continuous abiding; how can there be cultivation of the path? Sengzong says: The fourth of the major sections explains the cultivation of the path, answering the earlier objection clinging to existence. If there is a nature within the cause that is entangled by delusions, then proceeding from cause to effect, the elimination of delusions is called cultivation. Since there is the efficacy of eliminating delusions, the meaning of cultivating the path is established. If there is no nature within the cause, then there is only arising and perishing, impermanence from moment to moment, perishing in its very substance; who would cultivate the path to reach nirvāṇa? Within cultivating the path, there are eight sections: first, clarifying that continuous cultivation of the path bears fruit; second, clarifying the methods of cultivation; third, clarifying the equality of the path; fourth, using place to clarify the path; fifth, using person to clarify the path; sixth, discarding attachment to enter the signless realm; seventh, further citing the ten non-signs to encourage cultivating their causes; eighth, reiterating the ultimate result to urge cultivating the causes of the ten signs. 'The mind does not cease' means that although it perishes moment to moment, it must be continuous so that bondage and liberation do not cease. Baoliang says: Explaining the cultivation of the path is divided into ten sections: first, clarifying that although sentient beings' spiritual consciousness perishes moment to moment, there can still be the cultivation of the path; second, clarifying whether cultivating the path is in accordance with Dharma or not, and that if one forgets self and realizes principle, one escapes birth-and-death; third, clarifying that the nature of the path is equal; fourth, the path of place; fifth, the path of time; sixth, the path of person; seventh, dispelling attachments to clarify the path; eighth, identifying the person capable of cultivating the path; ninth, distinguishing the mutual assistance of samādhi and wisdom; tenth, broadly concluding the cause and effect.