大般涅槃經集解 60.18

60.18

Sengliang states: That things can forcefully make another thing cease is an untenable principle; it is adduced and refuted. Thought after thought is like water: having ceased, it continues to arise; this is the aforementioned cessation in its own nature. It is like fire burning firewood: it does not continue any further; this is ultimate cessation. Where it is said that 'there should still be remaining embers': form is not a conscious understanding, and without waiting upon provisional means it ought to arise naturally of itself; this is an existent. Because the condition of fire forcefully displaces it, remaining embers persist, so one could speak of a forceful cessation; the mind, however, awaits provisional means, and the future has not yet existed, so it is not a forceful cessation. Baoliang states: The preceding five gates expounded the Dharma to make clear that there is nothing to be severed. Now, proceeding downward from cessation in its own nature and ultimate cessation, the marks of dharmas are determined. Afflictions also cease as soon as they arise, without depending on the path of antidotes; hence it is called 'cessation in its own nature.' 'Ultimate cessation' is phrased in terms of attaining understanding. From the moment a single thought of delusion arises, one fails to recognize anything across myriad sensory realms. If one cultivates the path and attains understanding, one is completely illuminated regarding all myriad sensory realms, and the functioning of delusion never arises again; this is called ultimate cessation. Now, when the path arises, there are also no afflictions to be severed. If one understands that it is non-severance yet severance, this is called the correct meaning. Originally, when there was no understanding, one was constantly deluded. If in a single instant clarity arises and one is thoroughly cognizant of sensory objects, only with the second movement onward does one receive the designation of 'severance.' In the preceding single thought nothing was yet configured, so it could not obtain that name. When it reaches the second thought onward, one says, 'What was previously delusion is now understanding; what was originally unsevered is now severed.'