大般涅槃經集解 8.46

8.46

Sengzong states: This expands upon the previous meaning of 'cause.' Above, in answering the cause of prajñā, it mentioned the ten virtues and the four immeasurables; the cause of the dharmakāya refers to protecting the Dharma. These are provisional causes and fruitions. Now, within the expanded section, it is clarified by lodging it in the objective sphere. Why? If all causes were gathered, there would be eighty-four thousand; stated concisely, they do not go beyond wisdom. What gives rise to wisdom lies in the objective sphere. Because objective spheres have depths and shallownesses, teachings have partial and complete forms, and understanding follows the teachings accordingly. When the Tathāgata first set forth the four noble truths, he merely stated that there is suffering and there is origination, not yet clarifying that suffering and origination are unarisen. Only when he reached the teaching of prajñā did he first reveal non-arising. Coming to the Saddharmapuṇḍarīka Sūtra, the marks of suffering and origination were still confined to the three realms. What is clarified today is that if even the slightest delusion arises, it is avidyāvāsabhūmi, and up to the vajra-samādhi, suffering is likewise so. In the past, the clarification of cessation was confined to body and intellect. Since cessation still had a remainder, the path was not yet ultimate. When the teaching is not definitive, the understanding that arises is also partial. Because understanding was shallow and the benefit slight, the sage's mind was not pleased. What is expounded today has a complete teaching and fully realized principle; the understanding that arises is also profound, and the work of conversion is smoothly fulfilled, which is expressed as 'the mind rejoices.' Zhixiu states: This ninth question concerns the objective sphere.