大般涅槃經義記 10.4

10.4

前中有四：初言「有人樂著三有是名為沒」牒前起後。出從彼來，是故牒之。二「得聞」下，對沒辨出。三「何緣」下，釋顯出義，離惡生善故名為出，先問、次辨、後結可知。四「是人雖」下，明出不具。於中，初明信心不具，「是人雖信亦不具足」總以標舉。下別顯之有七復次：一就佛涅槃明信不具，直信涅槃常樂我淨，不信如來。二單就涅槃明信不具，彼說有二：一者有為、二者無為，無為涅槃常樂我淨，有為無常無我樂淨。三就佛性明信不具，雖信佛性是眾生有，不信一切眾生有之。四就信體以明不具但信不具。五約起因明信不具，但從聞生不從思生。六約聖道明信不具，但信有道，不信得者。七約三寶因果法相明信不具，於中先舉邪正兩信、次列、後辨。下就正信以彰不具。雖信三寶、不信同體，雖信因果、不信得者，故名不具。第二明其戒不具成不具信。「戒亦不具」牒前起後，總明不具。下別顯之，有七復次：一約起因明戒不具，名前信心以為戒因。第二唯有威儀之戒，無其戒戒，名戒不具。定道無作，從威儀戒生，從戒生戒故名戒戒。於中初問，後對辨之，先舉、次列、後辨、下結。「有有作戒，無無作戒」，名戒不具。始修名作，成名無作。於中，初舉、次、列後辨、「是故」下結。四雖持於身口之戒，雜於邪命，名戒不具。五「有求戒而無捨戒」，名戒不具。無捨相戒名無捨戒。第六「有其求有之戒，無隨道戒」，名戒不具。七善惡通信，心無簡別，名戒不具。於中，先舉善惡二戒、次列後釋、下辨後結。

Within the former part, there are four points: First, stating that "some people take delight in and are attached to the three realms of existence, which is called submerging," repeats what precedes to initiate what follows. Emerging originates from that, which is why it is repeated. Second, from "hearing" onward, emerging is distinguished in contrast to submerging. Third, from "for what reason" onward, the meaning of emerging is explained and revealed: leaving evil and generating good is called emerging; the initial question, subsequent distinction, and final conclusion are clear. Fourth, from "although this person" onward, it explains the incompleteness of emerging. Within that, it first explains the incompleteness of faith: "Although this person has faith, it is also not complete," which is an overarching formulation. Below, it distinguishes this specifically through seven repetitions: 1. Explaining incomplete faith regarding the Buddha's nirvāṇa: merely believing that nirvāṇa is permanent, blissful, self, and pure, while not believing in the Tathāgata. 2. Explaining incomplete faith regarding nirvāṇa alone: they say there are two kinds—conditioned and unconditioned; unconditioned nirvāṇa is permanent, blissful, self, and pure, while conditioned [nirvāṇa] is impermanent, non-self, blissful, and pure. 3. Explaining incomplete faith regarding buddha-nature: although believing that sentient beings possess buddha-nature, not believing that all sentient beings possess it. 4. Explaining incompleteness regarding the essence of faith: merely possessing faith, yet it is incomplete. 5. Explaining incomplete faith in terms of its arising cause: arising only from hearing, not from contemplation. 6. Explaining incomplete faith in terms of the noble path: merely believing that the path exists, but not believing in those who attain it. 7. Explaining incomplete faith in terms of the dharmic characteristics of cause and effect regarding the Three Jewels: within this, it first brings up wrong and right faith, then enumerates them, and finally distinguishes them. Below, it demonstrates incompleteness in terms of right faith: although believing in the Three Jewels, not believing in their identical essence; although believing in cause and effect, not believing in those who attain them; hence it is called incomplete. Second, it explains that incompleteness of precepts establishes incomplete faith. "The precepts are also not complete" repeats what precedes to initiate what follows, stating the incompleteness generally. Below, it distinguishes this specifically through seven repetitions: 1. Explaining incomplete precepts in terms of their arising cause: the aforementioned faith is taken as the cause of precepts. 2. Possessing only the precepts of deportment without the precept of precepts is called incomplete precepts. Unmanifest [morality] born of concentration and the path arises from the precepts of deportment; arising from precepts to produce precepts is called the precept of precepts. Within this, there is an initial question followed by a comparative explanation; it is first introduced, then enumerated, then explained, and concluded below. 3. "Possessing manifest precepts while lacking unmanifest precepts" is called incomplete precepts. Initial cultivation is called manifest; perfection is called unmanifest. Within this, it is first introduced, then enumerated, then explained, and concluded from "therefore" onward. 4. Although observing precepts of body and speech, mixed with wrong livelihood, it is called incomplete precepts. 5. "Possessing the seeking of precepts while lacking the renunciation of precepts" is called incomplete precepts. Precepts free from characteristics of renunciation are called precepts without renunciation. 6. "Possessing precepts that seek existence while lacking precepts that follow the path" is called incomplete precepts. 7. Extending faith equally to good and evil without discrimination in the mind is called incomplete precepts. Within this, it first introduces the two precepts of good and evil, then enumerates them, then explains them, and distinguishes and concludes them below.