大般涅槃經疏 4.4

4.4

Second, from "For what reason?" onward explains the almsgiving. By explaining the beginning and explaining the end, the middle may be understood. The meaning here is not only that the later teaching opens [the realization of] permanence; opening the beginning is also like this. Since having raised the various teachings one knows by analogy the practices and stages, the persons of realization are likewise so. This seal of the permanent Dharma seals all things, and there are none that are not permanent. The initial and final offerings are permanence of practice; the initial and final givings of Dharma are permanence of teaching; that these two initial and final givings must have their persons is permanence of persons; the initial and final retributions are permanence of realization; that realization must have stages is permanence of stages; and that they are equal without distinction is permanence of phenomena, and so forth. Furthermore, "equal without distinction" has various senses according to the text of the reply: either because in both the beginning and the end both receive, both eat, or both do not eat, they are equal; or because in both the beginning and the end both obtain the five fruits, they are equal; or because in both the beginning and the end both see the buddhadhātu, both eradicate afflictions, and both are able to expound the Dharma, they are equal. If according to the Śūraṅgama[-samādhi Sūtra], because both the beginning and the end are tathatā and both are empty, they are equal; if according to the Commentary [on the Great Prajñāpāramitā], because both the beginning and the end are the dharmatā of all phenomena, they are equal; if the meaning in this context, it is that because both the beginning and the end are permanent, they are equal. "Permanent" means equal because of being permanent as neither permanent nor impermanent. If one attains this meaning of neither permanent nor impermanent, traversing all phenomena, teachings, practices, stages, and persons, they are equal without distinction. Question: Is the permanence of all sentient beings present or future? Answer: As already explained above, it is permanent throughout the three times. Question: If it is presently permanent, are sentient beings identical to the Buddha? Answer: Like a child in the womb, does he not share his father's surname? If he shares the father's surname, how could one fault his being old or young? There are, in all, six identities: all sentient beings are identity in principle; hearing the great nirvāṇa and understanding and knowing the buddhadhātu is identity in name; knowing the nature and being able to cultivate it is identity in contemplative practice; like seeing a tree stump in the night is identity in resemblance; like the golden probe piercing the cataracts so that the three fingers are clearly distinguished is identity in partial realization of truth; supreme great awakening is ultimate identity. Among such forms of permanence, what kind of permanence do you doubt? As for anuttarā bodhi, the translation of the name and the explanation of its meaning may be seen as usual. Receiving the final offering, the affairs of a single period are concluded and the principle of the Dharma is fully complete. If you, hearing and seeing this, practice giving accordingly, your dāna will certainly be fully complete.