大般涅槃經集解 54.3

54.3

案僧亮曰：答第三十四問：一切諸法中，悉有安樂性，唯願大仙尊，為我分別說。上長壽、金剛因果，五行、十功德，義有多塗，大而言之，不離涅槃因果佛性。今明性名雖同，因果相異，識之則不違，如師子吼問是也；不識則違，後迦葉問是也。說法既久，人情已怠，故命眾令問。而師子吼好問佛性，即以問者為品名也。僧宗曰：自前以來，第一明經理教，是經之正經也。既教圓理滿，能滅惡生善，力用彌曠勝於餘典，故第二廣歎也。既如此勝益，豈可不依經修行？故第三廣明五行十功德也。夫行之所生專在照境，境中之妙唯佛性，自此下答第三十四問，一切諸法中悉有安樂性也。夫聖人互相影響，知答時在此，因機致問，發言雖復對師子吼，而其旨所指實答迦葉問也。寶亮曰：〈師子吼〉、〈迦葉〉同答第三十四問。上已明行體，今次明所發行之緣。若當不識因果之性則不成中道，故次就緣中以問行也。今者廣明因果性體，使物識而行成，早出於生死。智秀曰：經之大段第三，重明佛性義也。大判有八段：第一設六問并答論佛性；第二明中道；第三明縛解；第四辯修道；第五明轉障；第六勸；第七辨不退；第八廣歎也。明駿案：前五行十功德廣行，此下兩品廣境也。大判八段，不異此釋。

Sengliang states: Answering the thirty-fourth question: 'Among all phenomena, there is in all of them the nature of peace and bliss; we only pray that the Great Sage Honored One will analyze and explain it for my sake.' Above, the causes and results of long life and adamantine nature, the five practices, and the ten virtues possessed many different avenues of meaning; speaking broadly, they are not separate from the cause and result of nirvāṇa and the buddhadhātu. Now he clarifies that although the name 'nature' is the same, cause and result are distinct: if one understands it, one does not go astray, as exemplified by Lion's Roar's question; if one does not understand it, one goes astray, as exemplified by Kāśyapa's question later. Since the preaching of the Dharma had gone on for a long time and the minds of the assembly were already fatigued, he instructed the assembly to ask questions. Because Lion's Roar excelled at asking about the buddhadhātu, the chapter is named after the questioner. Sengzong states: Up to this point, the first part clarified the principle and teaching of the sūtra, which is the sūtra's fundamental text. Since the teaching is complete and the principle is perfect, capable of eliminating evil and generating good, with power and function far broader and superior to other scriptures, the second part extensively praised it. Since it has such superior benefits, how could one not cultivate practice in reliance on the sūtra? Therefore, the third part extensively clarified the five practices and ten virtues. Now, the arising of practice depends exclusively on illuminating the objective realm, and the marvel within the realm is solely the buddhadhātu. From here on, he answers the thirty-fourth question: 'Among all phenomena, there is in all of them the nature of peace and bliss.' Now, sages resonate with and influence one another; knowing that the time for the reply was now, in response to the capacity he prompted the question. Although his words were addressed to Lion's Roar, the import of what he pointed to was actually answering Kāśyapa's question. Baoliang states: 'Lion's Roar' and 'Kāśyapa' jointly answer the thirty-fourth question. Above, the essence of practice has already been clarified; now next, he clarifies the conditions that prompt practice. If one does not recognize the nature of cause and result, one will not accomplish the Middle Way; therefore, he next questions practice in terms of conditions. Now, he extensively clarifies the essence of the nature of cause and result, so that beings may recognize it and accomplish their practice, thereby swiftly escaping birth and death. Zhixiu states: The third major division of the sūtra re-clarifies the meaning of the buddhadhātu. Broadly divided, there are eight sections: first, setting forth the six questions together with the replies discussing the buddhadhātu; second, clarifying the Middle Way; third, clarifying bondage and liberation; fourth, explaining the cultivation of the Path; fifth, clarifying the transformation of obstacles; sixth, exhortation; seventh, explaining non-retrogression; eighth, extensive praise. Mingjun notes: The preceding five practices and ten virtues extensively explained practice; the two chapters from here on extensively explain the objective realm. The broad division into eight sections does not differ from this explanation.