大般涅槃經義記 10.18

10.18

第四段中迦葉先問，明煖是有，不應能與聖道作相。「是有法」者，是三有法。「是有為」者，為作有果。「是法報，得色界五陰，故名有」者，約果顯因，明其體是三有法也。「是因緣故名有為」者，能與色界五陰作因，造作彼陰，故名有為。「云何能為無漏道相」結徵佛語。「佛答如是如汝說」者，印前煖心有為有法。「如是煖」下，翻上不能與道作相。於中，初法、次喻、後合，「是故」下結。法中，明煖雖復是有，還能破有，故為道相。喻中，「如人」喻修行者。「馬」喻煖心。人依行進，故名為「乘」。味著煖心名為「亦愛」。厭患諸有，策修煖心，說為「亦策」。合中，初言「煖心亦爾」合前馬也，「愛故受生」合前亦愛，「厭故觀行」合上亦策。問曰：此煖為當自愛，為更有法愛著此煖？若煖自愛，馬應自愛，非人愛馬；若更有法愛著此煖，愛著之心自可受生，無關煗事，何由舉此成煗有為？釋言：上地味禪煩惱愛著煗心，非煗自愛。然彼煗心為愛潤故上界受身，故名有為。又問：策者，為煗自策，為更有法策於煗心？若煗自策，馬應自打；若更有法策於煗心，彼能策者可能與彼聖道作相。煗心非策，安能與彼聖道作相？釋言：煗前方便之心厭畏生死，修起煗心，名之為策，非煗自策。由彼策煗令煗向聖，是故名為聖道作相。結文可知。

In the fourth section, Kāśyapa first asks, clarifying that warmth is an existent thing and should not be able to serve as a sign for the noble path. "Is an existent dharma" means it is a dharma of the three realms of existence. "Is conditioned" means it acts as a cause for existent fruits. "Is the retribution of dharmas, obtaining the five aggregates of the form realm, and is therefore called existent" reveals the cause through the fruit, clarifying that its essence is a dharma of the three realms of existence. "Because it is causes and conditions, it is called conditioned" means it can act as a cause for the five aggregates of the form realm, producing those aggregates, so it is called conditioned. "How can it serve as a sign of the untainted path?" concludes by querying the Buddha's words. "The Buddha answered: It is so, just as you say" confirms that the preceding warmth mind is conditioned and an existent dharma. From "Such warmth" downward overturns the preceding [claim] that it cannot serve as a sign for the path. Within this, first is the dharma, next the metaphor, afterward the application, and from "Therefore" downward concludes it. In the dharma, it clarifies that although warmth is an existent, it can still destroy existence, so it serves as a sign of the path. In the metaphor, "like a person" compares to the practitioner. "Horse" compares to the warmth mind. A person advances by relying on practice, hence it is called "riding." Craving and clinging to the warmth mind is called "also loving." Detesting all realms of existence and exerting effort to cultivate the warmth mind is called "also urging on." In the application, first saying "the warmth mind is also like this" applies to the horse above; "taking rebirth because of love" applies to "also loving" above; "engaging in contemplative practice because of disgust" applies to "also urging on" above. Question: Does this warmth love itself, or is there another dharma that craves and clings to this warmth? If warmth loves itself, the horse should love itself, not the person loving the horse; if there is another dharma that craves and clings to this warmth, the mind of craving and clinging can of itself take rebirth, having nothing to do with warmth—on what basis does citing this establish that warmth is conditioned? Explanation: The craving defilements of savoring dhyāna in the higher realms crave and cling to the warmth mind; it is not that warmth loves itself. However, because that warmth mind is moistened by craving, it receives a body in the higher realm; thus it is called conditioned. Another question: As for urging on, does warmth urge itself on, or is there another dharma that urges on the warmth mind? If warmth urges itself on, the horse should whip itself; if there is another dharma that urges on the warmth mind, that which can urge on could perhaps serve as a sign for that noble path. Since the warmth mind is not the urging on, how can it serve as a sign for that noble path? Explanation: The mind of expedient means prior to warmth loathes and fears birth and death and cultivates the arising of the warmth mind; this is called urging on, not that warmth urges itself on. Because that urges on warmth, causing warmth to head toward nobility, it is therefore called serving as a sign of the noble path. The concluding text can be understood.