大般涅槃經集解 69.40

69.40

Sengliang comments: Regarding "first generating the aspiration for the Path": desiring to rescue sentient beings enables one to generate bodhicitta. Desires are of three kinds, and wholesome [desire] is the root of the Path. Where it is explained as wisdom or explained as faith: desire is the basis of generating the aspiration, and contact is the beginning of entering practice; thus it is named cause and condition. Faculties possess sharpness and dullness; sharp wisdom is in initial faith as a cause and condition. Therefore, it explains that through faith one seeks the Dharma regarding the afflictions of various evils, ultimately cutting off afflictions, which is entirely the power of faith. Reaching the fruition of this constitutes liberation through faith. Regarding "performing good and evil at the time of sensation": one experiences sensations of suffering and pleasure; when a good friend expounds the Path, if one delights in cultivating it, one advances and grasps the factors of the Path; if one does not delight, one retreats; hence it says "at the time of sensation." "Arising of various afflictions" explains this: if one seeks pleasure they arise; [knowing] pleasure enables one to sever them. Regarding "because of wholesome reflection": although one delights in cultivating the Path, one must recognize its antidotes. One should reflect properly: cultivate what is fitting to cultivate, and the factors of the Path will increase daily. Regarding "one must maintain single-minded mindfulness": one ought to cultivate and diligently cultivate, being mindful or unmindful of objects of focus, which acts as the sovereign of samādhi. Regarding "being able to discriminate well, wisdom is said to be the most supreme": when the mind is settled and sees phenomena, this is called discrimination; when one examines to the utmost, this is called wisdom. Initial attainment serves as the guide; becoming clearer, it is supreme. Regarding "the time of realizing liberation": this is realizing existence and non-existence. Liberation is nirvāṇa with remainder; emerging from birth and death is reality. "Utmost" is nirvāṇa without remainder.

Baoliang comments: Earlier, the Buddha listed the names in a general survey; now below, he proceeds to provide five successive levels of explanation. Now, the first explanation says: the root is desire. Desire is a mind of yearning and delight. The cause is called luminous contact because it contacts the preceding principle; hence it is called luminous contact. Grasping is called sensation because it takes in and receives all practices; hence it is called sensation. Increase is called wholesome reflection because it is the supreme mind that apprehends the principle. Guarding the objective realm without wavering is why the sovereign is called mindfulness. The guide is called samādhi because it gathers the mind to a single object. The supreme is called wisdom because it crushes afflictions. Reality is called liberation because the substance of wisdom is free from entanglements. The utmost is called nirvāṇa based on the total completion of functional application. From "wholesome desire is the first generation of aspiration" onward is the second level of explanation. From the first moment of uncontaminated [mind] up to attaining buddhahood is called wholesome desire. Due to this wholesome desire one is able to attain buddhahood; hence it is called the root. The Tathāgata previously stated that heedfulness was the root, but now speaks of desire because desire is the fundamental root; since heedfulness aids in its completion, it is called an indirect cause. When sentient beings lack understanding, they attain realization by relying on the Buddha, and so the Buddha is called the root. Now, when sentient beings possess understanding and realize it for themselves, they must depend on the mind of desire. As for "luminous contact," whether explained as wisdom or as faith, the principle is universally applicable, for one attains realization from faith. When realization arrives, confusion is dispelled; this is termed luminous contact. Sensation is called grasping because it can gather and generate all wholesome [qualities], and myriad evils are eternally extinguished. Just as karma arises following sensation, when the Path arises, it is inevitably eliminated. Because of wholesome reflection, one's apprehension of the principle becomes deeper and can crush afflictions; hence it is called increase. However, the antidoting of defilements through contemplative understanding relies essentially on single-minded mindfulness; hence mindfulness is called the sovereign. When samādhi is attained, one can see all phenomena; hence it is called the guide. Among all forms of understanding, wisdom is the most supreme; hence it receives the designation "supreme." Although one might attain the peaceful bliss of the four dhyānas and supernatural powers, this is not called reality; only when one shatters afflictions and realizes liberation is it genuine reality; hence it is called knowing reality. If one only eliminates a slight degree of suffering, it is not called the utmost; only when one attains mahānirvāṇa, is devoid of all suffering, and realizes ultimate unconditionedness, is it truly called the utmost.