大般涅槃經疏 22.26

22.26

From "At that time the World-Honoured One" onwards is the second [part], the Buddha's reply. Some say that it sequentially replies to the three preceding questions, thus forming three distinctions: first, replying to the question on original nonexistence; from "There are non-Buddhists" onwards, replying to the second question on original existence; and from "Good son, the Buddhas are ultimately not definitive" onwards, replying to the previous third question on indeterminacy. Yet others say this is not so; although their sequential placement seems to correlate as counterparts, observing the purport of the text, they are completely unrelated. It simply follows the meanings to form three: first, relying on the correct doctrine; second, refuting attachments; third, extensively distinguishing conditioned arising. As for the middle way, this is the first [part], clarifying that the essence of the mind is neither existent nor non-existent, neither mind nor non-mind, neither lust nor non-lust—in all matters negating both and relinquishing both; how could this not be the correct doctrine of the middle way? Next, from "There are non-Buddhists" onwards is the second [part], refuting definitive attachments, which also has two: first, refuting the positing of existence; next, refuting the clinging to nonexistence. If you claim that the mind definitely exists and lust definitely does not exist, then lust is the same as [the view of] the Nirgranthas. The first text also has two: first, setting forth extensively what is posited; from "All ordinary persons are blinded by ignorance" onwards, secondly, concluding the error and rebuking it. From "There are ordinary persons" onwards is the second [part], refuting their clinging to nonexistence, which also has two: first, setting forth what is clung to; from "Such persons" onwards is properly rebuking and concluding the error, having an exposition in terms of Dharma and an exposition by similes. From "Good son, the buddhas and bodhisattvas" onwards is the third [part], extensively explaining the meaning of the conditioned arising of the middle way without any definitive attachment, which also has two: first, clarifying that conditioned and unconditioned dharmas, causes and fruits, are neither existent nor non-existent, but exist due to causes and conditions; second, clarifying that the mind's having lust is also neither existent nor non-existent, but exists due to causes and conditions. The first text comprises three: first, clarifying freedom from the four extremes; from "If one says that in the cause the fruit definitely exists beforehand" onwards, secondly, determining the attachment to be wrong; from "The buddhas and bodhisattvas" onwards, thirdly, directly revealing the Dharma of the middle way. From "Good son, the buddhas and bodhisattvas ultimately never speak definitively" onwards is the second chapter, directly clarifying that the mind's having lust is neither existent nor non-existent, but exists due to causes and conditions. This also has two: first, clarifying that the mind-nature is originally pure and indeterminate, neither existent nor non-existent; second, clarifying that the mind-nature is originally pure and has no combination. The first text has three: first, a statement; second, an explanation; third, a conclusion. Within the explanation are also three: first, stating the chapter headings—the two chapter headings of generating lust from conditions and being liberated from conditions; from "Causes and conditions are of two kinds" onwards, secondly, explaining the two chapter headings; from "Because there are causes and conditions" onwards, thirdly, an analytical discrimination of the four extremes; thirdly, from "For this reason" onwards, concluding conditioned arising. From "Good son, this mind does not [combine] with..." onwards is the second [part], clarifying that because the mind-nature is originally pure, there is no combination, which also has two: first, clarifying that there is no combination; next, clarifying that because of the combination of causes and conditions, there are bondage and liberation. This is the first text, clarifying that it is ultimately pure and therefore has no combination. From "The buddhas and bodhisattvas" onwards is the second [part], clarifying that through the combination of causes and conditions there can be bondage and liberation, which also has two: first, clarifying the objects of bondage and liberation; next, clarifying the persons of bondage and liberation. Regarding the objects, there are also two: first, a statement; next, an explanation. The statement presents the chapter on objects: eliminating lustful desire is the object of liberation; having lustful desire is the object of bondage. Next, from "For example, the Snowy Mountains" onwards explains the two chapter headings, which also has two: first, explaining the object of bondage, first by simile and next by application. In the initial simile, the mountain illustrates the Noble Eightfold Path as steep, perilous, difficult to traverse, and of bitter practice. The human illustrates Māra; the monkey illustrates non-Buddhists; neither can traverse it, and neither cultivates the noble path. The monkey being able to traverse it represents the non-Buddhists outside who have attained the dhyānas of the higher realms. The human being unable to traverse it represents Māra abiding in the desire realm. Both being able to traverse it represents that both can traverse the five sense-objects and six desires. The hunter again illustrates Māra's evil. The birdlime illustrates the objects of craving and desire. Setting it on a stand illustrates placing the five desires upon karmic recompense so as to deceive sentient beings. Touching with a hand illustrates the eye, ear, and so forth encountering visible forms, sounds, and so forth. The hand sticking represents giving rise to attachment within the mental actions. All five places sticking represents the five sense faculties generating defilement. Piercing it with a stick represents the evil of Māra taking effect. Carrying it back home represents leading them into the three evil destinies. The application of the simile is as in the text. From "Like a king" onwards is the second [part], explaining the object of attaining liberation, namely the four foundations of mindfulness. From "How is one bound and subordinated?" onwards is the second [part], clarifying the persons of bondage and liberation, forming two: first, clarifying the bound person; next, clarifying the liberated person. The bound person has four: first, bound because of arriving at and reaching [them]; second, bound because of grasping characteristics; third, bound because of the view of self; fourth, bound because of unrighteous dharmas, as in the text. In the final passage it says, "being begrudging of other families" means that this family is closest and most affectionate to me, and others are not allowed to go to them; "praise and honour" means that only I should be praised, and others must not be praised. From "If there are those who do not accept" onwards is the second [part], clarifying the person who attains liberation; the text is brief, with only one [point]. The subsequent conclusion is as in the text.