大般涅槃經義記 10.139

10.139

中間三番約修辨中，初就出世成熟行中以別九法、次就從始趣終門中以別九法、後就從小入大門中以別九法。就初番中，先解欲心以為根義。於中初法；次以喻顯，喻別有四。「迦葉白」下問答會通，有兩問答：迦葉先舉不放逸心對欲徵問；下佛為釋，欲是生因、不放了因。「迦葉」下復舉佛對問；如來為釋，初知因佛自證因欲，次解明觸以為因義，先問、後解。解中合有十階九對。此九對中，藉前生後悉名為觸，非唯一種。就初對中先定觸體，「或說為慧、或說為信」，此為取信對慧辨之。下將信心對近善友以解觸義，近友望聞即復名觸，如是一切。次解受心以為攝義，先牒、後釋。釋中，「受時能作善惡」總相通論。「受因緣故生煩惱」等，約對顯治，增等可知。解畢竟中，「雖得世樂出世樂等」，簡非異是。「若能斷」等，彰是異非。要息緣治方為涅槃畢竟寂靜無為之義，故斷三十七品所行名涅槃矣。妄智是障，故須斷之。「是故我」下，結彼涅槃為畢竟義。

In the middle three rounds distinguishing [them] in terms of practice, first he distinguishes the nine dharmas in terms of supramundane, matured practice; next he distinguishes the nine dharmas in terms of the approach from beginning to end; finally he distinguishes the nine dharmas in terms of the approach of entering the great from the small. Within the first round, he first explains the mind of desire as having the meaning of 'root.' Therein, first is the dharma; next it is revealed by analogies, of which there are four distinct ones. From 'Kāśyapa addressed the Buddha' below is a question-and-answer reconciliation, containing two question-and-answer exchanges: Kāśyapa first cites the mind of diligence (apramāda) to query it against desire; below, the Buddha explains for him that desire is the productive cause (janaka-hetu) while diligence is the illuminating cause (jñāpaka-hetu). From 'Kāśyapa' below, he again brings up the Buddha to ask; the Tathāgata explains for him that initial knowledge is caused by the Buddha, while self-realization is caused by desire. Next, he explains the meaning of clear contact as 'cause': first a question, then an explanation. Within the explanation, there are ten stages and nine pairs in total. Among these nine pairs, relying on the preceding to produce the subsequent is in all cases termed 'contact'; it is not merely of one single kind. In the first pair, he first determines the essence of contact: 'It is either spoken of as prajñā or spoken of as faith'—this is distinguished by taking faith in contrast to prajñā. Below, taking the mind of faith in contrast to associating with good friends explains the meaning of contact; associating with friends in relation to hearing [the Dharma] is again termed 'contact'; and so forth for all of them. Next, he explains the mind of feeling as having the meaning of 'subsumption': first he cites it, then explains it. In the explanation, 'at the time of feeling, one is able to perform good and evil' discusses it generally and universally. 'Because of the causes and conditions of feeling, defilements arise' and so forth reveals the antidotes in terms of counteraction; 'increase' and the rest can be understood accordingly. In explaining 'ultimate': 'Although one attains worldly bliss, supramundane bliss, and so forth' excludes the wrong and differentiates the right. 'If one can sever...' and so forth highlights the right and differentiates the wrong. Only when conditions and antidotes are brought to rest is there the meaning of the ultimate quiescence and unconditioned nature of nirvāṇa; therefore, severing that which is practiced in the thirty-seven factors is termed nirvāṇa. Deluded cognition is an obstruction, therefore it must be severed. From 'Therefore I...' below, he concludes with the meaning of that nirvāṇa as 'ultimate.'