大般涅槃經疏 20.9

20.9

Third, explaining "severing the doubting mind" has three parts: the presentation, the explanation, and the conclusion. The presentation is as in the text. The earlier benefit was internal realization; severing doubts [arising from] "these external treatises" and so on, leaving them behind is also called severing by wisdom. Although the arising of light and the destruction of darkness are mutually clarified before and after, they equally reveal the virtues of perfect realization. The older masters said this was the function of hearing and contemplation. If it were Hinayana hearing and contemplation, when did they ever hear and contemplate the meaning of the buddhadhātu? If it were Mahāyāna hearing and contemplation, they have not yet seen the buddhadhātu; now, taking it as the meaning of departure and severing accords well with the meaning of realization. The explanatory text has two parts: first, briefly explaining departure; second, extensively explaining departure. The brief explanation has three turns: first, leaving behind the two doubts concerning name and meaning; next, leaving behind the doubts concerning the eight inversions; third, leaving behind the doubts concerning the provisional and the real. The first, on name and meaning, is evident. Next, doubting the eight inversions: it says doubting whether the Buddha's nirvāṇa is the inversion of impermanence. Next, explaining the inversion of permanence: in principle there should be eight, but the text is brief, setting three singles against one pair, which makes five kinds (and so on). The four inversions regarding nirvāṇa have the distinction between general and particular. Third, from "doubting that there are three" downwards, is leaving behind doubts regarding the provisional and the real. Doubting the three vehicles is doubting the provisional; comprehending that sentient beings have the buddhadhātu is the real principle. In principle the buddhadhātu should be fully enumerated, but here they are merely shown alternately. From "further" downwards, the second part is the extensive departure, which also has three parts: first, leaving behind numerous doubts. With impermanence at the head, this leaves behind doubts regarding real dharmas. Next, from "further, form is the self" onward, this leaves behind doubts regarding provisional designations. Third, from "the four grave offenses and the five unpardonable acts" downward, is leaving behind doubts regarding the two retributions of environment and sentient beings. The five unpardonable acts and four grave offenses are discussed as extreme evil in terms of sentient beings; having or lacking the buddhadhātu is discussed as ultimate good in terms of sentient beings. The world having bounds or being boundless pertains to the environment. The first is as in the text. Next, in the section on provisional designations, it says that the dharma of saṃsāra has a beginning and an end: having a beginning and an end is posited by heterodox outsiders, but it also exists within the Buddhist teaching. First, some say saṃsāra has no end or beginning at all, the twelve links of dependent origination revolving without limit. Second, some say a single thought of fundamental ignorance is its beginning, and the final mind of vajra is its end. Third, some say it is beginningless yet has an end: the sūtra speaks of beginningless ignorance, which is beginningless; and the fruit of buddhahood, which is having an end. If one firmly holds to these three attachments, it becomes dispute; at the time of true realization, one immediately leaves them behind. From "listening to this sūtra" downward, the third part is the conclusion, as in the text.