大般涅槃經集解 52.4

52.4

案僧亮曰：凡九法，聲聞求佛次第也。初四法，分段因果中，三法修行大乘，後二法成佛事也。寶亮曰：九事，下文自次第釋也。五陰為果、五見為因，因斷故言斷陰耳。寶亮曰：夫功德之名，是讚歎之稱。而第八功德，以九聚法為體，始學者之所行，資涅槃之要路。大論九聚，不出兩意：初有二聚，明其所離；後七聚法，談其所得也。其所離者，謂除於五陰，及於五見。若述其所得，乃有七聚。七聚之中，復不出自行外化。故守護一事，及與四等，通為被物。然此兩事，要於曠濟邊美，就化他而作位；餘六念等五聚，悉據自德而受名也。

Sengliang comments: There are nine dharmas in total, the sequence by which śrāvakas seek buddhahood. The first four dharmas pertain to fragmentary causes and effects, the middle three dharmas pertain to the practice of the Great Vehicle, and the final two dharmas accomplish the affairs of buddhahood. / Baoliang comments: The nine matters are explained in sequence in the text below. The five aggregates are the result and the five views are the cause; because the cause is severed, it says severing the aggregates. / Baoliang comments: The name 'merit' is a designation of praise. And the eighth merit takes the nine collections of dharmas as its substance; it is what initial learners practice and the essential path supporting nirvāṇa. The nine collections broadly discussed do not exceed two intentions: the first two collections clarify what is abandoned; the latter seven collections discuss what is attained. What is abandoned refers to eliminating the five aggregates and the five views. If one describes what is attained, there are seven collections. Within the seven collections, it also does not go beyond one's own practice and transforming others. Therefore, the single matter of guarding and the four immeasurables together serve to benefit beings. Yet these two matters are praised primarily for vast salvation and are classified under transforming others; the remaining five collections, such as the six recollections, are all named based on personal virtue.