大般涅槃經集解 27.9

27.9

Sengliang states: Morality, concentration, and wisdom take faith as their beginning; therefore faith is manifested first. As for 'contemplate': adamantine longevity takes wholesome karma as its cause. What wholesome karma speaks of is taking refuge in the future Three Jewels within one's own person. 'The Buddhas, the World-Honoured Ones' means equally serving as refuges for sentient beings, explaining self-refuge. As for 'the unexcelled path': the sūtra states, 'Knowing phenomena is called Buddha, knowing detachment is called Dharma, knowing the unconditioned (asaṃskṛta) is called Saṅgha.' The fact that the principle of the Saṅgha is self-awakened means the unexcelled Buddha's great true Dharma is detached from the non-Dharmic. All virtues gather universally, their substance is unconditioned, and the Buddhas attain it equally; therefore it is called the Saṅgha of the great assembly of correct practice. 'There are further vaipulya [scriptures]' means that within the Mahāyāna this meaning is extensively explained. Sengzong states: In explaining morality there are eight categories. The first clarifies the morality of going forth, which is the substance of the precepts. The second clarifies that not only does one possess the morality of going forth, but one also possesses the various precepts of the five branches, being fully equipped with the ten good deeds and so forth. The third clarifies that from this one gradually excels, even to the point of being able to attain the noble, undefiled precepts associated with the path. The fourth clarifies that one does not merely attain the precepts associated with the path and concentration, but also scrupulously upholds the subtle rules of deportment without infraction. Having fulfilled the precepts of the preceding four categories, if there is practice without aspiration, one will sink and fall back; therefore the fifth broadly clarifies the various aspirations, beneath which there are nine levels of aspiration. Although one has practice and aspiration, if lacking skillful means, one will remain dwelling in saṃsāra; therefore the sixth clarifies dedication (pariṇāmanā), turning over one's own wholesomeness to sentient beings to advance together toward the Buddha-fruition. Having fulfilled the above myriad virtues and deepened one's practice, one will surely ascend to the first stage. The seventh has three turns, explaining the name 'unshakable'. The eighth concludes by explaining why it receives the name of 'holy practice'. Baoliang states: In distinguishing morality there are six sections: the first distinguishes the skillful means for seeking the precepts; the second properly clarifies the substance of the precepts; the third discusses the depth of the precepts; the fourth generates aspirations to guard the precepts; the fifth clarifies dedication; the sixth results in the fruition.