大般涅槃經義記 10.155

10.155

上來起觀。下明觀益，能成七想。「如上六想即七想因」牒前生後。下辨七想，初問、次列。畏死勤修，名「常修想」；樂求常法，名「樂修想」；觀諸眾生為苦煎迫，生慈愍心不欲惱害，名「無瞋想」；念諸眾生無常流變無所恃怙，不生嫉忌，名「無妬想」；於乞食時常修正願，名「善願想」；觀身無我捨離慢高，名「無慢想」；厭離世間專心定意，名「於三昧自在想」也。下嘆顯勝，先嘆有行，「名善解」下嘆其有解。前中，初先嘆其自行，「名大醫」下嘆其利他。自中，初言「是名沙門、名婆羅門」歎其人也。以能息惡故名沙門，梵行無染名婆羅門。下嘆其行，先嘆因圓，到岸果極。因中，「寂靜、淨潔、解脫」嘆其斷德。不起惡業名為寂靜，離煩惱染說為淨潔，免離眾苦說為解脫。「智者、正見」嘆其智德。知過求出故名智者，識是達非稱曰正見。到果可知。利他可識。下明解中，「是名善解如來密」者，解上如來隨自、隨他、隨自他等三種語也。「亦知諸佛七種語」者，知上因語至如意語，初先自知，後斷他疑，下釋後四。「能呵三界」釋多過想，「遠離三界」釋前離想，「滅除三界」釋上滅想，「於三界中不生愛著」釋無愛想。

The preceding was the raising of contemplation. Below is the clarification of the benefits of contemplation, which can accomplish the seven notions. "The above six notions are the causes of the seven notions" reiterates the preceding and introduces what follows. Below, he explains the seven notions: first asking, then listing. Fearing death and diligently cultivating is called the "notion of constant cultivation"; rejoicing in seeking the permanent Dharma is called the "notion of joyful cultivation"; contemplating that sentient beings are oppressed by suffering and producing a mind of loving-kindness without wishing to harm them is called the "notion of non-anger"; being mindful that sentient beings transmigrate in impermanence with nothing to rely on, and not giving rise to jealousy, is called the "notion of non-envy"; when begging for food, constantly cultivating correct aspirations is called the "notion of good aspirations"; contemplating that the body is non-self and abandoning haughtiness and conceit is called the "notion of non-conceit"; being disgusted with the world and concentrating the mind in meditation is called the "notion of mastery in samādhi." Below, he praises and reveals its superiority; first praising the possession of practice; from "called good understanding" downward praising the possession of understanding. In the former, first he praises their own practice; from "called a great physician" downward praises their benefiting of others. In their own: first the statement "this is called a śramaṇa, called a brāhmaṇa" praises the person. Because of being able to extinguish evil, one is called a śramaṇa; because of pure conduct free from defilement, one is called a brāhmaṇa. Below he praises their practice: first praising the completeness of the cause, and the culmination of the fruit reaching the other shore. In the cause, "tranquil, pure, liberated" praises the virtue of severance. Not giving rise to evil karma is called tranquil; being free from the defilement of afflictions is described as pure; being freed from all suffering is described as liberated. "Wise person, right view" praises the virtue of wisdom. Knowing faults and seeking escape is called a wise person; recognizing what is right and understanding what is wrong is termed right view. Reaching the fruit can be understood. Benefiting others can be recognized. Below, in explaining understanding, "this is called good understanding of the Tathāgata's secrets" refers to understanding the aforementioned three kinds of speech of the Tathāgata: adapting to oneself, adapting to others, and adapting to both oneself and others. "Also knowing the Buddhas' seven kinds of speech" refers to knowing the aforementioned causal speech down to speech according to wish; first knowing it oneself, and afterwards cutting off the doubts of others. Below, he explains the latter four: "being able to rebuke the three realms" explains the notion of many faults; "leaving far behind the three realms" explains the former notion of detachment; "eradicating the three realms" explains the aforementioned notion of extinction; "not giving rise to craving and attachment in the three realms" explains the notion of non-craving.