大般涅槃經集解 69.38

69.38

Sengliang states: Among these nine phrases, the first seven are causes and the latter two are fruitions. If one knows the distinctions in function between cause and fruition, then one knows pure conduct. Baoliang states: The thirty-seven names are converted and spoken of as nine stages. Why is this so? Ordinary people lack understanding and claim that the stages are fixed and cannot be spoken of as more or less. Now it is clarified that the characteristics of dharmas are not fixed; hence they are converted into nine stages. Dividing within the nine stages, it divides only concentration and wisdom, leaving out morality. It can assist in generating concentration and wisdom, but is not the essence of the path proper; therefore it is not taken up. The nine names are divided into four senses: first, there are four stages, named in terms of upper, middle, and lower grades; second, there are three stages, named on the basis of function; third, one stage, taking what is eliminated in that corresponding portion as the cause; fourth, the last stage, indicating the fruit to receive its title. The first four receive their names in terms of gradual progression: the first thought of untaintedness can provide support for subsequent understanding, so the initial grade of untaintedness is called 'root'. The second thought of untaintedness is 'cause': because it can generate subsequent strength that becomes stronger, it is called 'cause'. The third thought of untaintedness is called 'reception': just as after the mind of the three feelings, afflictions are immediately generated; now the meaning here is also the same: since understanding and wisdom are slightly deeper, they are further able to grasp and generate subsequent untaintedness, so it is called 'reception'. The fourth thought is called 'increase': because this untaintedness increases in clarity from thought to thought, it receives the name of 'increase'. Then, from the first abidance upward, they are generated successively, culminating in the diamond-like mind; in every stage there are these four dharmas. Thus one knows these four receive their names in terms of gradual progression. Next, there are three dharmas that receive their names based on function: it clarifies that in every grade all three exist. How is this known? The master is called mindfulness, which can guard the object. The guide is called concentration: because mindfulness guards the object, one calms contemplation amidst conditions and attains concentration. The superior is called wisdom: although concentration can guard the object and prevent the mind from scattering, without superior wisdom, delusions would have no way to be dispatched; because its power of elimination is superior, it is called 'superior'. If so, from the first abidance upward down to the diamond-like [mind], at each stage within every thought all three of these meanings exist, yet there is no separate mind. 'Knowing reality': this is the eighth dharma, and it should also be function, yet the dharma is slightly different. Why is this so? 'Reality' is called vimokṣa; from the understanding of the first abidance onward, in that stage one speaks of nothingness, or does not discuss what can remedy. Now, clarifying what is eliminated, based on the unconditioned merit attained by the practitioner, it speaks from the side of freedom from bondage. The ninth, 'knowing the ultimate', speaks in terms of the ultimate point, taking the fruition-essence of nirvāṇa as its purport.