大般涅槃經集解 69.28

69.28

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.