大般涅槃經疏 24.8

24.8

From "For what reason" below is the second, extensively explaining the profound depth, which has six: first, clarifying that dependent origination is profoundly deep; second, clarifying that because ordinary beings do not see it, it is profoundly deep; third, that only the Buddha can see it; fourth, reiterating its profound depth and being difficult to see; fifth, reiterating the ability to see; sixth, presenting both seeing and not seeing together. In the first, stating "neither permanent nor annihilated": each proposition by analogy constitutes the middle way to clarify its profound depth. Although extinguishing thought-moment by thought-moment is non-permanence, there being no loss is non-annihilation; neither annihilated nor permanent is the profound depth of the middle way. Although there being no agent is non-existence, there being karmic activity is not non-existence; this is the inconceivable, profoundly deep middle way. From "All sentient beings" below is the second, clarifying that ordinary beings do not see it. From "The ten abodes" below is the third, that only the Buddha can see it. Bodhisattvas see partially; the Tathāgata sees completely. However, since the ten abodes partially see its end, they should also partially see its beginning. Now, in alternatingly revealing and hiding [these aspects], it specifically says that with one transformation at the tenth stage one immediately becomes a Buddha; being close to the place of the end, it is therefore said that they can see its end; the beginning is remote and obscure, hence it says they do not see it. An old interpretation says: the ten abodes destroy fundamental ignorance, and future fruits do not arise, hence it says they know the end; birth and death are long and distant, and their beginning is difficult to know. Xīnghuáng says: that self-nature is non-existent is easy, but that which arises from causes and conditions is non-existent yet existent is difficult. Now it is said: the ten abodes possess the counteractive path; being able to partially sever [it], they partially see its end, but cannot partially see its beginning. For example, a robust man crushes bandits, yet does not know the root origin from which the bandits arose. I personally consider: one could also say that what the first abode severs, because it severs its beginning, is therefore called seeing the beginning. Because it also begins to sever, it is also called seeing the beginning. Therefore we know that the stage of the worthy not only fails to see the middle way, but also fails to see ignorance; hence from the side of first beginning to sever, it is named seeing the beginning. The bodhisattva of equal enlightenment has one remaining grade [of delusion]; what remains is called the end; because the end is not yet severed, they do not see the end; because it is the end of severing, it is also called seeing the end. Therefore we know that equal enlightenment not only fails to see the final tathatā, but also fails to see the final grade of ignorance; hence only the Buddha severs it, and only the Buddha can see it. That the Buddhas see the beginning and see the end means they ultimately know there is neither beginning nor end, and ultimately illuminate their beginning and end. In the text, it proceeds from the side of the arising of delusion, and for that reason is the reverse of this: "beginning" refers to the fundamental grade, and "end" refers to the final termination, because it is the coarsest and most obvious. "Seeing" refers to knowing and seeing: possessing the wisdom capable of counteraction is therefore named seeing. Because the wisdom of the first abode is shallow, it only sees the final termination, hence it is said to see the end; not yet having the wisdom to counteract the fundamental grade, it is said not to see. From "All sentient beings" below is the fourth, reiterating the failure to see. From "Therefore I..." below is the fifth, reiterating the ability to see. From "The wisdom contemplating the twelve links..." below is the sixth, presenting both seeing and not seeing together; it also has two: first, proclaiming the four chapter headings; next, explaining the four chapters. Three types do not see; only the highest of the high can see. One may use this meaning to analogize with the earlier three—[the samādhi of] stability, joy, and practice—none of which sees; the meaning is clear. Question: regarding the ten abodes seeing partially, is it only the tenth abode that sees partially, or do the ninth abode down to the first abode also see partially? Old interpretations have two views: one says that only the tenth abode sees partially, and the ninth down to the first abode do not see partially. The second says that from the first abode to the tenth abode all see partially, but one must view them from two perspectives: from the first to the ninth abode, viewed in relation to the two vehicles, it is partial seeing; viewed in relation to the tenth abode, it is not seeing. Someone objected to the former interpretation, saying: the two vehicles do not see, yet each attains bodhi. Since the nine abodes do not see, what kind of bodhi do they attain? Advancing, they are not identical to the Buddha; retreating, they are not the two vehicles; they should distinctively attain a single bodhi (and so forth). Now it is clarified: if pointing to the abodes as stages (bhūmi), and saying that all ten abodes see partially, this is the distinctive [teaching's] meaning. If the abodes are not stages, and the ten stages see while the ten abodes do not see, this is also the distinctive [teaching's] meaning. If saying that the ten abodes are the ten stages, and both stages and abodes see partially, this is the perfect [teaching's] meaning. If saying that the ten abodes are not the ten stages, and the ten abodes also see partially, this is also the perfect [teaching's] meaning. If saying that the ten abodes are not the ten stages, and stating that the nine abodes do not see while the tenth abode sees partially, this is the meaning of the distinctive [teaching] connecting to the common [teaching]. People do not recognize this, and are often obstructed in the text and the meaning (and so forth). From "For this reason" below is the third, generally concluding its profound depth. That is, the five buddhadhātus: the twelve links of dependent origination being named buddhadhātu concludes the causal nature; paramārtha-śūnyatā concludes the cause-of-cause nature; the middle way concludes the primary cause nature; being named Buddha concludes the fruit nature; nirvāṇa concludes the fruit-of-fruit nature. The text and meaning are complete; this conclusion is extremely wonderful.