大般涅槃經疏 22.24

22.24

Explaining the eighth virtue has three parts: stating, explaining, and concluding. The first is as in the text. Next, in the explanation there are nine matters, and the text has two parts: first, clarifying the virtues; second, debating the doctrine. The first has two parts: first, listing the headings of the nine matters; second, explaining them in sequence. Listing the headings is as in the text. Explaining the first, eradicating and severing the five matters: these are precisely the five aggregates; yet the bodhisattva has in reality not completely eradicated the five aggregates, while also not being covered by the aggregates. In the initial explanation of the aggregates there are two parts: first, a general explanation; second, a specific explanation. First, speaking generally of the cover of the aggregates, the heavy burden, and so forth. From "Although seeing the aggregate..." onward, second, is specifically explaining the form aggregate. The five sense organs and five sense objects are taken as the ten kinds of form; all are causal conditions, and therefore they are said to have no self-nature. For sensation having one hundred and eight [kinds], there are two explanations: one says that within the sensation aggregate there is no mention of one hundred and eight, but only that within the formations aggregate there are the defilements of the ninety-eight proclivities and ten entanglements, which together make one hundred and eight. The second, relying on the Treatise, is that within the sensation aggregate itself there are naturally one hundred and eight. Broadly based on the six sense organs, each organ has three, which makes eighteen; within one organ there are again wholesome and unwholesome, which makes thirty-six; further applying this to the three times, they combine to make one hundred and eight. From "How does one stay far away..." onward explains the second heading, namely distancing oneself from the five views. Furthermore, it says that based on these five views, sixty-two arise. There are two explanations: one says combining the two kinds, the self and the extremes, makes sixty-two: of views of self there are fifty-six, and of extreme views there are six. For the fifty-six views of self: the five aggregates of the desire realm each have four views of identity and difference, making twenty; the form realm is also like this, making forty; the formless realm has only four minds, each with four views, making sixteen; adding these to the former makes fifty-six. For extreme views having six: the three realms each have annihilation and permanence, making six. The second says it only concludes the extreme views as sixty-two, without discussing the view of self. Distinguishing them according to the three times: in the present there are four views of self and non-self, which based on the five aggregates make twenty; in the future, finite and infinite make twenty; in the past, having gone or not having gone make twenty—thus there are sixty. All are not separate from annihilation and permanence; using annihilation and permanence to supplement them makes sixty-two. The "Examination of Nirvāṇa" chapter in the Madhyamakaśāstra explains that after the Buddha's extinction, one gives rise to the two views of annihilation and permanence based on the Buddha, which is according to past and future, without clarifying the present; conceptualizing the Tathāgata as having gone or not having gone, based on the five aggregates makes twenty; permanent and impermanent make twenty; future finite and infinite make twenty; annihilation and permanence supplement them to make sixty-two. From "How does one accomplish..." onward explains the third chapter, accomplishing the six recollections. It is the same as the "Brahmacarya Chapter", only slightly out of sequence. From "How does one cultivate..." onward explains the fourth chapter, namely cultivating the five concentrations: the former are the four dhyānas, and the latter is prajñā. The concentration of knowing is the first dhyāna, because it has thought and examination. The peaceful concentration is the second dhyāna, because it lacks thought and examination; it is also named noble silence, and hence is called peaceful. Experiencing bliss is the third dhyāna, because pleasant feeling is supreme. The concentration without bliss is the fourth dhyāna, having already severed pleasure and pain, being neutral feeling. As for the śūraṅgama, it naturally has general and specific senses: the general extends from the ten grounds down to before the grounds; the specific means that within the ten grounds one further cultivates the one hundred and eight samādhis before obtaining this concentration. From "How does one protect..." onward explains the fifth heading, namely protecting the mind of bodhi: whatever good one cultivates are all bodhi practices. There are the doctrinal statement, simile, and application. From "How does one draw near..." onward explains the sixth chapter, which is the four immeasurables. From "How does one faithfully accord..." onward explains the seventh heading, which is the One Vehicle, the One Vehicle being the real. The Lotus Sūtra says: "Only this one matter is real; the other two are not true." From "How is the mind well..." onward explains the eighth heading. For the difference between mind and wisdom, there are two explanations. First, Yěchéng says: the mind directed toward conventional truth is no longer subject to greed or anger—this is liberation of mind; the mind directed toward ultimate truth is no longer subject to ignorance—this is liberation through wisdom. Second, it says: severing greed, anger, and so forth is liberation of mind; severing ignorance is liberation through wisdom; citing the treatise, "Defilements pertain to the mind, and ignorance pertains to wisdom." From "How is wisdom well liberated..." onward explains the ninth heading, as explained above. Regarding the three phrases of "hearing what was not heard in the past" through liberation of wisdom, there are two explanations: one says hearing is the divine ear, seeing is the divine eye, and arriving is the supernatural power of the body. The second says the ninth ground is hearing, and seeing the buddhadhātu at the tenth ground is the eye. Seeing the buddhadhātu completely and clearly: now due to liberation of wisdom one reaches the ninth ground, which is hearing without hearing; due to the ninth ground one reaches the tenth ground, which is seeing without seeing; due to the tenth ground one reaches the Buddha ground, which is arriving without arriving.