大般涅槃經集解 10.187

10.187

案僧亮曰：無經不備此七義，所以略第四獨法而益。金剛寶藏者，餘經說理未周，不得稱滿足也。僧宗曰：上中下蓋總束是一事耳。義味深𨗉者，此偏歎理也。其文亦善，此偏歎教也。純備者，《法華經》言「純一」也，《成實論》言「獨法」也。若依昔教釋純脩者，明佛教不與外道說同。而此經兼明，不雜小乘也。具足者，言佛法經教不如外道待五種經也，於一偈中其義具足，如諸惡莫作一偈，即具止行二善，此經一偈亦爾。如雪山羅剎所說，即備常無常二義也。清淨者，謂此經理居萬累之表也。梵行者，言此經文理能生人梵行也。金剛寶藏無缺者，此圓教所明圓果涅槃，備一切德，不同孤滅解脫，猶如寶器藏也。將辨異昔偏教，是故有此第八嘆也。寶亮曰：唯此經獨有此八也。上中下語合為一善，欲明涅槃，於諸法中最上勝故，名為上語也；十地無漏法，為中語也；說生死苦無常乃至正因性，為下語也。若說此三語，盡不乖法，則名為善也。義味深邃者，第二善，偏就理而談也。三云其文亦善者，亦偏就理上之文明善也。第四純備善者，語乘體滿足也。昔《法華》所辨乘果，由是無常，即是果乘不備也。因中既無解常之智，故因乘不滿也。唯此經體，明因果足，故言純備也。第五具足善有，此就因果中為具足也。與前善無異，正是逐義目為名，故分之為二善也。第六清淨善者，此經理教真正，於因果中俱能忘相，故曰清淨也。第七梵行善者，此就學者為語，若能稱此理而行，便能生行人淨心，故曰梵行也。第八金剛寶藏者，此就涅槃之體，總眾德作名也。

Sengliang notes: There is no sūtra that does not possess these seven meanings, which is why he abbreviates the fourth, the solitary teaching, while augmenting [it]. As for the 'treasury of adamantine jewels', other sūtras do not expound the principle completely, and cannot be called fully complete. Sengzong notes: The beginning, middle, and end are collectively bound into a single matter. 'Its taste of meaning is profound' praises the principle in particular. 'Its words are also good' praises the teaching in particular. 'Purely complete' is what the Saddharmapuṇḍarīka Sūtra calls 'pure and unified', and what the Tattvasiddhi-śāstra calls 'solitary teaching'. If explaining 'pure cultivation' according to the former teaching, it clarifies that the Buddhist teaching is not the same as the expositions of non-Buddhists. But this sūtra additionally clarifies that it is unmixed with the Hīnayāna. 'Fully equipped' means that the sūtras and teachings of the Buddha-Dharma do not, like non-Buddhists, require five kinds of scriptures; within a single verse their meaning is fully equipped, just as the single verse 'commit no evil' fully possesses both the good of cessation and the good of action; a single verse of this sūtra is also like this. Just as what was expounded by the rākṣasa in the Snowy Mountains was equipped with both meanings of permanence and impermanence. 'Pure' means that the principle of this sūtra resides beyond the myriad encumbrances. 'Brahma practice' means that the expression and principle of this sūtra can generate Brahma practice in a person. 'The treasury of adamantine jewels is devoid of defect' means that the nirvāṇa of the perfect fruit clarified by this perfect teaching is equipped with all virtues, unlike the vimokṣa of isolated extinction, and is like a treasury of jewel vessels. Intending to delineate the difference from the former partial teachings, there is therefore this eighth praise. Baoliang notes: Only this sūtra uniquely possesses these eight. The beginning, middle, and ending words are combined into one excellence: intending to clarify that nirvāṇa is the highest and supreme among all dharmas, it is called the beginning word; the outflow-free dharmas of the ten grounds are the middle word; speaking of the suffering and impermanence of birth-and-death down to the nature of the direct cause is the ending word. If expounding these three words is throughout not contrary to the Dharma, it is called excellent. 'Its taste of meaning is profound' is the second excellence, speaking especially with regard to the principle. The third, 'its words are also good', also speaks especially of excellence with regard to the words that express the principle. The fourth, 'purely complete excellence', speaks of the vehicle's essence being fully complete. The fruit of the vehicle delineated in the former Saddharmapuṇḍarīka was still impermanent, meaning that the fruit-vehicle was incomplete. Since within the cause there was no wisdom understanding permanence, the causal vehicle was not full. Only the essence of this sūtra clarifies cause and fruit fully, and is therefore called 'purely complete'. The fifth, 'fully equipped excellence', exists by virtue of being fully equipped in cause and fruit. It is no different from the previous excellence; it is named precisely following the meaning, and is thus divided into two excellences. The sixth, 'pure excellence', means that the principle and teaching of this sūtra are true and correct, and both are able to forget marks in cause and fruit, hence it is called 'pure'. The seventh, 'Brahma practice excellence', speaks with regard to learners: if one is able to act in accord with this principle, it can generate a pure mind in the practitioner, hence it is called 'Brahma practice'. The eighth, 'treasury of adamantine jewels', establishes the name by gathering the manifold virtues with regard to the essence of nirvāṇa.