大般涅槃經集解 27.5

27.5

Fayao states: Broadly determining the beginning and end of the holy practice, there are three turns: first, from going forth onward, it clarifies the cultivation of morality; second, from the contemplation of impurity onward, it clarifies the cultivation of concentration; third, from the four truths onward, it clarifies the cultivation of wisdom. Sengzong states: In distinguishing the meaning of the five practices, the first three each have their own substance, while the latter two establish their meaning based on function. Broadly speaking, the names of the three practices could all be called 'holy'; but if we speak specifically of their functions, names are established according to what is particularly prominent, while the remaining meanings are subsumed and left unstated. 'Holy' (ārya) means correct; taking morality, concentration, and wisdom as its substance, it refers to a straight path without crookedness. Self-practice and transforming others are universal to practice; now, from within the substance of self-practice consisting of morality, concentration, and wisdom, the virtues of transforming others emerge—namely, the divine practice and the brahma-practice. 'Divine' (deva) speaks of purity, and 'brahma' is also pure; how do they differ? These two designations are established in reference to the fruition. In the text below, 'divine' refers to the heaven of the ultimate truth. Furthermore, the sūtras and treatises both say that each has its own purport. 'Brahma' derives its name in contrast to the coarse heaviness of the desire realm, while 'divine' is designated in contrast to humans. The sūtra states that 'brahma' means nirvāṇa, which is where the path seeks to arrive. Although their designations are established based on the fruition, the divine practice takes the four dhyānas as its substance, expanding upon the previous concentration; the brahma-practice takes the four immeasurables as its substance, expanding upon the previous wisdom. The function of morality is shallow and inferior, so it is treated briefly and not expanded. Because these three practices can treat illness, they are named the practices of illness; demonstrating conformity with infants, it is called the infantile practice.