大般涅槃經集解 11.5

11.5

案。僧亮曰：正他者，使人受經，同我所解也。能隨問答者，能令人悟，故難答能答也。備上三事之本，由善解因緣也。具此四德，乃能流通經也。案僧宗曰：將欲授人勝理，先須自正。自既已正，便能道被有緣，故第二明正他。就正他門中，逐其勝用，開為四也。言自正者，一謂行正，如律而行。二謂解正，審解佛常，金剛以還是無常也。先備此德，必能化他也。寶亮曰：名雖有四，理不過二，謂自正、正他也。就正他中，離出後二。所以然者，若使不能隨問答者，則外化不行，復不明識根性，則說不應機也。如此則於正他不足，故就正他義中，分出二相也。智秀曰：此品有三段，第一明因中四德，正答所問也；第二明果止四相；第三舉昔諸不了教求佛釋會，顯成四義，即開諸密。

Note. Sengliang states: Rectifying others means causing people to receive the sūtra, aligning them with what oneself has understood. Being able to answer in accordance with questions means being able to cause people to awaken; hence, when difficult to answer, one is able to answer. The foundation for possessing the three matters above arises from skilfully understanding causes and conditions. Only by being endowed with these four virtues can one propagate the sūtra. Sengzong notes: Wanting to transmit the supreme principle to others, one must first rectify oneself. Once oneself is already rectified, one can extend the Path to those with affinities; therefore, the second is to explain rectifying others. Within the approach of rectifying others, according to its supreme functions, it is opened into four. As for "rectifying oneself," the first refers to correctness of conduct, acting in accordance with the Vinaya. The second refers to correctness of understanding, carefully understanding that the Buddha is eternal, while from the vajra [stage] on down is impermanent. Having first been endowed with these virtues, one is definitely able to transform others. Baoliang states: Although there are four names, the principle is no more than two: namely, rectifying oneself and rectifying others. From within rectifying others, the latter two are separated out. Why so? If one were unable to answer in accordance with questions, then external transformation would not be carried out; furthermore, if one does not clearly recognize faculties and natures, then one's expounding would not accord with beings' capacities. If it were like this, one would be deficient in rectifying others; hence, from the meaning of rectifying others, two marks are divided out. Zhixiu states: This chapter has three sections: the first clarifies the four virtues in the stage of cause, directly answering what was asked; the second clarifies resting in the four dharmas in the stage of fruition; the third adduces past teachings that were not definitive, seeking the Buddha's explanation and resolution to demonstrate and complete the four meanings, thereby opening up all the esoterica.