大般涅槃經義記 10.16

10.16

第二段中，迦葉先問。問由何生？由佛向言自性是煖，未出其性，故問令出。問相如何？迦葉先聞馬師無信便無煖法，疑煖是信，故復問之。如來先說馬師無煖，舉彼如來昔時總言。「何以故」下，舉佛解詞。「無信故無，當知」已下，約彼昔言執信為煖。下佛答之。「信非是煖」翻其所執。「何以故」下，釋通昔語因信生煖，馬師無信煖法不生，故說其無。「夫煖是慧」正出煖體。「何以」下釋。「觀四諦故」總約四諦證煖是慧。「是故名」下，約對別行證煖是慧。是諦觀故名十六行，行故是慧。

In the second section, Kāśyapa first asks. How does the question arise? Because the Buddha just said that its intrinsic nature is warmth without bringing forth its nature, he therefore asks in order to bring it forth. What is the manner of the question? Kāśyapa previously heard that because Aśvajit lacked faith, he lacked the dharma of warmth; suspecting that warmth is faith, he therefore asks again. The Tathāgata previously said that Aśvajit lacked warmth, citing that past general statement of the Tathāgata. From "Why is that?" downward, he cites the Buddha's explanatory words. From "Because of lacking faith, it is absent; one should know" downward, he clings to faith as warmth based on those past words. Below, the Buddha answers. "Faith is not warmth" overturns what he clung to. From "Why is that?" downward, he explains and reconciles the past words: because of faith, warmth arises; since Aśvajit lacked faith, the dharma of warmth did not arise, so it was said to be absent. "Warmth is wisdom" directly brings forth the essence of warmth. The explanation from "Why?" downward: "Because of contemplating the four truths" generally proves that warmth is wisdom by reference to the four truths. From "Therefore it is called" downward proves that warmth is wisdom by reference to the specific practices. Because it is the contemplation of the truths, it is called the sixteen aspects; because it is practice, it is wisdom.