大般涅槃經疏 16.9

16.9

From "Mañjuśrī addressed the Buddha" below, secondly, explains the practice of round wisdom. The older [commentaries] say: It refutes attachments that are confused about the four truths, two truths, or one truth. They also say: It refutes the previous discriminating mind, clarifying that ultimately, complete purity has nothing to abide in or attach to. This meaning is not so. Earlier, setting forth the headings, it explained the sequential five practices; the two practices of morality and concentration do not yet involve refuting attachments, so why wisdom alone? If the practice of wisdom is refuted, morality and concentration will naturally be refuted; if the three practices are refuted, that immediately refutes holy conduct; if holy conduct is refuted, the five practices are also refuted; if the five practices are refuted, there is nothing to cultivate; if there is no cultivation, there is no realization; if there is no realization, then the ten virtues are refuted. This meaning is not so. One should know that this text explains the practice of round wisdom. The text has four parts: 1. launching; 2. direct explanation; 3. understanding; 4. concluding the section. In the first part, launching, it does not name four or two, but only names the one reality. How is this known? Formerly, in the initial teaching, it analyzed dharmas into the four truths, and in the Mahāyāna, it explained the mutual identity of the two truths; these had already been taught previously, so they are not rare, nor are they unsurpassable. Now, on the verge of nirvāṇa, it further turns the true truth of the one reality; this is rare and named unsurpassable, so following in sequence, it launches round wisdom. The direct explanation has two parts: 1. clarifying non-nirvāṇa to reveal round wisdom; 2. revealing round wisdom in terms of not again. Non-nirvāṇa also has three parts: 1. directly revealing; 2. revealing horizontally across affairs in terms of non-turning; 3. revealing vertically in terms of the Tathāgata and empty space. On directly revealing, there are also two parts: first, stopping his "how so?"; second, revealing its true principle. "How so?" has two meanings: first, lodging with Mañjuśrī's lamentation over those who have not yet understood, hence saying "how so?"; second, pressing Mañjuśrī as to whether he has not understood or is asking in order to launch it, hence saying "how so?" Next, revealing the true principle is as in the text. Second, from "Good sons, if one reckons there is a self" onwards, clarifies non-turning horizontally across various affairs to reveal round wisdom. Clarifying non-turning passes through seven affairs in all, namely: non-effect, non-cause, non-turning, non-arising, non-emergence, non-action, and non-creation; all are the principle right within affairs, and all are permanently abiding. Third, from "Good sons, turning the wheel of Dharma is the realm of the Buddha" onwards, is vertically concluding round wisdom as none other than permanently abiding. Or it is said: the Tathāgata is in terms of the principle of fruition; buddhadhātu is in terms of the principle of the cause; empty space connects cause and fruition (and so forth). From "Good sons, words are of two kinds" below, is secondly, clarifying "not again," having two parts: first, clarifying not again because of difference; next, clarifying not again because of sameness. First, as for not again because of difference: since the two are different, how could one say "again"? There are eight differences: 1. difference in speech; 2. difference in the assembly; 3. difference in faculties; 4. difference in virtues; 5. difference in benefit; 6. difference in the requester; 7. difference in what was taught; 8. difference in the pervasiveness of the sound. The first turning of the Dharma wheel was for the five bhikṣus: 1. Kauṇḍinya; 2. Daśabala-Kāśyapa; 3. Bhadrika; 4. Aśvajit; 5. Mahānāma-Kulika; here they are spoken of collectively. From "Furthermore, whatever is spoken" below, secondly, clarifies not again because of sameness. This further has three parts: dharma, parable, and conclusion. First, in the dharma, it clarifies no repetition because of sameness. From "For example" below, it explains no repetition through parables. There are three parables in all: first, the parable of producing good and eliminating evil; second, solely eliminating evil; third, solely producing good. These meanings are identical, and therefore there is no repetition. From "Therefore you now" below, is thirdly, concluding no repetition.