大般涅槃經集解 69.28

69.28

案僧亮曰：第八美經之德也。淨則涅槃，因即是行。涅槃三法皆是因，無法非因，言一切法是，而義不決定，言旨未顯，故定之也。善不善諸法之本，以本攝末，亦同一切善知識攝一切梵行也。寶亮曰：大段中第八文，次明歎經。若依此學，必出生死，成清淨梵行。昔教所明理未正，與生死未相分解，故不成真梵行。今就此中讚歎，凡有三番：第一總就境智為嘆；第二偏就三十七品無漏智體為嘆；第三歷十想取遠資發義為嘆。今迦葉既問，故佛答言一切是。此通就境智為言。夫境能發解，智生有由，所以通束為清淨梵行。雖有此判，其旨未顯，故迦葉更舉諸法問：一切法不定，如來今者定以何法為一切耶？佛又答言：大涅槃經乃是一切法之寶藏。故知此經理正具明六行，能生人信慧，速出生死。是以莫問彼法此法，皆因涅槃生，亦即因此境智得大涅槃，所以盡得作清淨梵行。故下頻作三十餘事，讚歎此經之力用也。

Sengliang states: The eighth [section] praises the virtues of the sūtra. 'Purity' is nirvāṇa, and the 'cause' is practice. The three dharmas of nirvāṇa are all causes, and no dharma is not a cause. Saying that all dharmas are [the cause] leaves the meaning indefinite and the intended import not yet clear; hence he specifies it. Good and unwholesome are the roots of all dharmas; subsuming the branches by the root is also like all good friends subsuming all pure conduct (brahmacarya). Baoliang states: The eighth text in the major section next clarifies the praise of the sūtra. If one studies in reliance upon this, one will definitely transcend saṃsāra and accomplish pure conduct. What was clarified in the past teachings had not yet reached the upright principle, and was not yet separated from saṃsāra; hence it did not accomplish true pure conduct. Now, regarding the praise herein, there are three rounds in total: first, praising generally in terms of object and wisdom; second, praising specifically in terms of the essence of untainted wisdom of the thirty-seven factors; third, going through the ten notions to take the meaning of distant support and generation as praise. Now, since Kāśyapa asked, the Buddha answered that all are [pure conduct]. This speaks generally in terms of object and wisdom. The object can generate understanding, and wisdom arises from a source; therefore they are collectively summarized as pure conduct. Although there is this determination, its import was not yet clear; hence Kāśyapa further brought up all dharmas to ask: 'All dharmas are indefinite; which dharmas precisely does the Tathāgata now take to be all?' The Buddha again answered: 'The Mahāparinirvāṇa Sūtra is the treasure storehouse of all dharmas.' Therefore one knows that the principle of this sūtra correctly and fully clarifies the six practices, can generate people's faith and wisdom, and swiftly transcend saṃsāra. For this reason, regardless of that dharma or this dharma, all are born from nirvāṇa, and also because of this object and wisdom one attains mahānirvāṇa; therefore they can all serve as pure conduct. Hence below he repeatedly gives more than thirty examples to praise the power and function of this sūtra.