大般涅槃經集解 51.4

51.4

案僧亮曰：第七第八，廣嬰兒行功德也。此四種德，是始行所行，嬰兒之德。作近因者，以反耶為近因也。僧宗曰：從第七至第十，悉總廣前行也。今第七，亦以三慧為體也。初功德辯由經力，此明三慧由善知識，以此為異耳。寶亮曰：第七功德，以四法為體。此四法是教嬰兒之行，謂親近善友、專心聽法、繫念思惟、如法修行。故命篇唱云：唯此四法是涅槃近因。若言如外道苦行，謂此為是者，無有是處。然此中明四法，大判有三翻：第一翻有三譬，總就一法明四法，其文中自合。第二翻，從善知識者，謂菩薩佛聲聞辟支佛下，略別明四法。今此翻中取二乘為善友，然前翻中事不分別，故謂為總。善知識者，能訓人善道，同己所行，彼我齊意，俱得離苦，斯為善知識相也。

Sengliang comments: The seventh and eighth broadly expand upon the merits of the infant practice. These four kinds of virtues are what is practiced by beginners, the virtues of an infant. That they serve as proximate causes is because reversing perversion serves as a proximate cause. Sengzong says: From the seventh to the tenth, they all comprehensively expand upon the previous practices. Here the seventh also takes the three wisdoms as its essence. The first merit explains what arises from the power of the sūtra, while this one clarifies that the three wisdoms arise from good friends; this is the difference. Baoliang says: The seventh merit takes the four dharmas as its essence. These four dharmas are practices taught to infants, namely: drawing near to good friends, listening to the Dharma with undivided mind, binding mindfulness in reflection, and practicing in accordance with the Dharma. Therefore, the chapter opens by declaring: only these four dharmas are proximate causes of nirvāṇa. If one speaks of the ascetic practices of non-Buddhists and considers them to be correct, there is no such possibility. Now, in clarifying the four dharmas here, there are broadly three rounds: The first round has three similes, summarizing the four dharmas in terms of a single dharma, and they correspond naturally within the text. The second round, from 'Good friends are bodhisattvas, Buddhas, śrāvakas, and pratyekabuddhas' onward, briefly and separately clarifies the four dharmas. In this round, the two vehicles are taken as good friends; however, since in the previous round matters were not differentiated, it is considered general. A good friend can instruct people in the good path, aligning with what they practice themselves; when self and other are of equal intent, both can escape suffering—such are the characteristics of a good friend.