大般涅槃經集解 51.24

51.24

案僧亮曰：廣第二專心聽法也。僧宗曰：種種功德，即是此中所明親善知識乃至如說修行。十種慰喻，謂以八聖道分盡智、無生智也。寶亮曰：此下廣明四法，明菩薩與佛別物幾盡故，所以屬第一善知識。就下文去明四法，章門悉別，事義可尋，不能廣釋。說須陀洹四功德者，舉昔事來，證聽法力大，即是向來所明之四法也。十種慰喻者，八聖道為八，正見、心解脫為十。正見即無生智，心解脫是盡智也。此即是其先來所知之法。但病苦因緣，不能復緣，令更為說，令已忘苦而緣法也。

Sengliang comments: This expands upon the second, listening to the Dharma with undivided mind. Sengzong says: 'Various merits' refers precisely to what is clarified here, from drawing near to a good friend up to practicing as taught. 'Ten kinds of consolations' refers to the eightfold noble path together with the knowledge of exhaustion and the knowledge of non-arising. Baoliang says: Below, the four dharmas are broadly clarified; it clarifies that the distinction between a bodhisattva and a Buddha is almost exhausted, which is why it belongs to the foremost good friend. Proceeding to clarify the four dharmas in the text below, the chapter divisions are distinct and their facts and principles can be traced, so they cannot all be broadly explained. Speaking of the four merits of a srotāpanna brings up past events to prove that the power of listening to the Dharma is great, which is identical to the four dharmas clarified just now. As for the ten kinds of consolations: the eightfold noble path constitutes eight, and right view and mental liberation make ten. Right view is knowledge of non-arising, and mental liberation is knowledge of exhaustion. These are precisely the dharmas previously known to him. But due to the condition of painful illness, he was unable to focus on them again, so having them spoken again caused him to forget the pain and focus on the Dharma.