大般涅槃經疏 27.7

27.7

From 'if one cultivates concentration' downward is the second part, revealing the perfect integration. Non-abiding concentration and wisdom are both the dharmadhātu; not only can wisdom sever delusion, but concentration also severs delusion. The text has four sections: first, explaining that concentration and wisdom mutually contain each other and also contain all phenomena; second, explaining that concentration and wisdom are identical to each other—being identical to stillness, they can sever; being identical to severance, they can be still; third, explaining the names and characteristics of concentration and wisdom; fourth, explaining their sovereign mastery in adapting to the occasion. The setting forth of these four headings corresponds to the intent of the four siddhāntas: the full endowment of concentration and wisdom with the three bodhis corresponds to the supreme truth (paramārtha); identical to stillness and able to sever corresponds to remedial action (pratipakṣa); the names and characteristics of concentration and wisdom correspond to the worldly (laukika); and benefiting according to the occasion corresponds to for the sake of the person (prātipuruṣika). Regarding the first, that concentration and wisdom mutually contain each other, the text has three sections: first, concentration being endowed with wisdom, referring to correct cognitive vision; second, concentration being endowed with worldly phenomena such as arising, ceasing, and impermanence, as cited for verification; third, being endowed with the three bodhis. Since concentration as the dharmadhātu contains [them] like this, wisdom and equanimity are also like this. Next, from 'a bodhisattva is endowed with two dharmas' downward explains that concentration and wisdom are identical to each other; if one were to say they merely support each other, this meaning would be too distant. It also has two parts: first, concentration being wisdom; second, wisdom being concentration. In the first section, eight analogies are adduced in all to show that concentration being wisdom is wondrously able to sever delusion; next, from 'furthermore, regulating and gathering the five sense faculties' onward explains that wisdom being concentration dwells in safety amidst danger and can bring benefit while in deficit, and so on. The first analogy is 'like mowing the jān grass'; the character is pronounced jiān. The Shijing says, 'White flowers, the jān grass,' and also says, 'Do not discard the jān and the kuǎi.' The Erya says, 'White flower is wild jān.' Guo Pu says, 'It is a kind of cogon grass.' A 'crucible' (gānguō) is a vessel for melting metal, an earthen cauldron. The character should be written as 𩰭, both pronounced gē. It is called gān because the mouth is narrowed. The next text also has two parts: first, directly explaining; next, from 'Good son' downward explaining the function, both being as in the text. From 'characteristics of concentration' downward is the third part, explaining names and characteristics, which is to name what is nameless. Based on the single dharmatā, three characteristics are spoken of, and according to the three characteristics, three names are established; the names and characteristics are all the dharmadhātu, containing all phenomena. Because concentration has no fixed characteristic of concentration, it is called empty; because wisdom penetrates pure dharmas, it is without wish; because equanimity has neither agent nor object, it is signless. From 'if there is a bodhisattva' downward is the fourth part, skillful application with sovereign mastery according to the occasion. The text has two sections: first, proclaiming the proper and improper times; afterward, further questions and answers. In the answers, the proper and improper times of the three dharmas are explained, which are the four siddhāntas of one's own practice. When one experiences joy and the like, giving rise to arrogance, one should cultivate concentration—this is skillful application for the sake of the person; when one is vigorous and the like, giving rise to remorse, one should cultivate wisdom—this is skillful cultivation as a remedy; when the two dharmas are balanced, one should cultivate equanimity—this is skillful cultivation of the supreme truth; when defilements arise, one should recite and practice the six recollections—this is skillful cultivation of the worldly. The sūtra says: 'Cultivating the three characteristics, through these causes and conditions, one accomplishes signless nirvāṇa.' Since it mentions causes and conditions, these are the skillful cultivation of the siddhāntas serving as the causes and conditions that accomplish great nirvāṇa. Furthermore, the appropriateness of cultivating concentration is the gate of existence; the appropriateness of cultivating wisdom is the gate of emptiness; the appropriateness of cultivating equanimity is the gate of neither emptiness nor existence; and the appropriateness of cultivating the twelvefold scriptures, the six recollections, and the like is the gate of both emptiness and existence: through the causes and conditions of the four gates, one accomplishes great nirvāṇa. Moreover, one should skillfully enact the four siddhāntas for transforming others; I cannot multiply words here, but practitioners must possess them fully, and so forth.