大般涅槃經疏 31.32

31.32

From "Kāśyapa said: 'What is called...'" onward, the second [part] provides the explanation, which again has three: first, individually explaining the six perceptions; next, generally praising the six perceptions; third, briefly designating the four perceptions. Here, the first individually explains the six perceptions, beginning with impermanence, which first asks and then answers. In the answer, the six perceptions each form their own passage. The first, on impermanence, has two parts: first, a designation; next, an explanation. In the explanation there are two: first, the coarse; next, the subtle. Regarding the "causes of the two sufferings," there are two explanations: one says that internal suffering arises caused by the internal, and external suffering arises caused by the external. The second says it appears in the text: hunger and thirst are internal, while cold and heat are external. As for "traversing the six places," these are the six dust-spheres. Next, from "cultivating the perception of suffering" onward, the second explains the perception of suffering. It says that deeply contemplating this body as a vessel of impermanence means that the three sufferings and eight sufferings within the body are all inside it, hence it is called a vessel of suffering. The text also states that it is suffering because it is impermanent. The Sarvāstivādins say: suffering is due to the urgent force of impermanence; if not oppressed by impermanence, there would be no suffering. The treatise masters say: this is not so; what is suffering must be impermanent, but what is impermanent is not necessarily suffering. Just as all grasses and trees are impermanent but not suffering, among sentient beings, whatever has suffering must be impermanent. The three categories [of matter] constitute form, which, along with the morally neutral, are all impermanent yet not suffering; only the mind alone is suffering. From "The wise further contemplate..." onward, the third is the perception of non-self, which is clear. Next, explaining the perception of revulsion toward food has three parts: first, directly explaining; next, discussing the meaning; third, concluding. In the text it mentions the four foods—morsel, contact, volition, and consciousness: morsel is simply the food eaten by people of today, because it can be divided into segments; contact-food refers to the environment, such as the hard and soft touches of clothing and bedding; volition-food is karma-food; consciousness-food is simply mental food. Next, the perception of the unpleasurable is explained as in the text. Next, explaining the perception of death has two parts: first, explaining death at the end of a lifespan; next, explaining moment-by-moment death, which itself has two parts: first, a question; next, an answer. The text states that in a single breath or the blink of an eye there are four hundred arisings and cessations; the Tattvasiddhi-śāstra states: "In a single thought-moment there are sixty arisings and cessations." Question: Why do the two texts not correspond? There are two explanations. One says: the Tattvasiddhi-śāstra is Hīnayāna, and its explanation of impermanence is still lax, hence it has sixty arisings and cessations; the sūtra is Mahāyāna, and its explanation of impermanence is somewhat more acute, hence it has four hundred. The second says: as for the treatise speaking of "a single thought-moment," because this thought-moment is short there are only sixty; as for the sūtra speaking of "a breath," because a breath is long there are four hundred. From "When the wise are fully endowed..." onward, the second generally praises the six perceptions, explaining that from the six perceptions one obtains seven perceptions. The text mentions "the perception of constant cultivation"; this does not mean contemplating a permanent object, but simply constantly carrying out this cultivation. "The perception of joyous cultivation" is making the sound of aspiration and joy, and also constantly longing and wishing to cultivate. From "If a person is fully endowed with the six perceptions as above..." onward, the third briefly designates the four perceptions. The text says that being able to rebuke the three realms is the perception of manifold faults. Leaving far behind the three realms is the perception of separation. Extinguishing the three realms is the perception of cessation. Not giving rise to craving and clinging is the perception of non-craving. From "This is called the wise..." onward, the third is the general summary.