大般涅槃經集解 22.25

22.25

案僧亮曰：已證佛常，六行已顯。今說經功德及聞經之益，勸人受持。通答二問：「云何未發心，而名為菩薩」，至「猶如閻浮金，無能說其過」也。法瑤曰：前日月太白慧星等譬，廣上〈長壽〉、〈金剛〉品也，今次廣上〈名字功德品〉也。一經耳者，起一聞之功，終藉此慧，眾惡消除；不言一經歷耳煩惱便盡也。正顯此經功能滅惡生善，齊法身也。竟良醫譬，皆明經力也。僧宗曰：經之置品，乃出自後人隨義類而標之耳。謂〈菩薩品〉名應在此初，相承仍舊，輒改為難，付之來哲也。寶亮曰：若經生歷死發心之者，名發心菩薩。今言未發心者，就一生之中作論也。此生中未經發心，但見《涅槃經》，改惡脩善、起弘護之心，便名發心菩薩也。將欲廣答此問，故先借日月之光以譬《涅槃經》也。智秀曰：此下有三意。第一從此訖答二難，廣顯經力也；第二次因迦葉舉其前問，即是正答所問；第三後廣釋除闡提之義也。

Sengliang states: The permanence of the Buddha has already been established, and the six practices have been demonstrated. Now, explaining the merits of the sūtra and the benefit of hearing the sūtra, he encourages people to accept and uphold it. This comprehensively answers two questions: from 'Why is one who has not yet resolved their mind called a bodhisattva?' down to 'Just as with Jambūnada gold, no one can speak of its flaws.' Fayao states: The preceding similes of the sun, moon, Venus, comets, and so forth elaborated on the 'Lifespan' and 'Adamantine Body' chapters above; now, this in turn elaborates on the 'Names and Merits' chapter above. As for 'once passing through the ear': this initiates the efficacy of a single hearing, and ultimately relying on this wisdom, all evils are dispelled; it does not say that once it passes through the ear, afflictions are immediately exhausted. This specifically reveals that the function of this sūtra in extinguishing evil and producing good is equal to the dharmakāya. Down to the simile of the skilled physician, all clarify the power of the sūtra. Sengzong states: The arrangement of chapters in the sūtra actually originated with later people who designated them according to conceptual categories. It was held that the name of the 'Bodhisattva Chapter' should be here at the beginning; yet adhering to transmission, it remains as of old, and to alter it arbitrarily would be difficult, so it is left to future wise ones. Baoliang states: If someone resolves their mind after experiencing births and passing through deaths, they are called a 'bodhisattva who has resolved their mind'. Now, speaking of 'one who has not yet resolved their mind', this is discussed with reference to a single lifetime. In this life, one has not yet resolved their mind, but merely upon seeing the Nirvāṇa Sūtra, turns from evil and cultivates good, giving rise to the mind to propagate and protect it, they are immediately called a bodhisattva who has resolved their mind. Wishing to answer this question extensively, he therefore first borrows the light of the sun and moon to illustrate the Nirvāṇa Sūtra. Zhixiu states: Below this, there are three points. First, from here down to the resolution of the two objections, it extensively demonstrates the power of the sūtra; second, when Kāśyapa brings up his former question, that directly answers what was asked; third, later it extensively explains the meaning of excluding the icchantika.