大般涅槃經義記 10.9

10.9

下明增善出已即住。於中有四：一增善行、二出其人、三釋住義、四引說證成。就初段中先明近友。「近善友故樂諮未聞」明聞正法。「受已思」者，明能思惟。「善思惟已能如法」下，明依法行。「如法住故增長善法」結成增善。「增善法故終不復沒，是名為住」結成住義。次出其人。「誰是」問也。「謂舍利弗」等，對問以辨。於中四眾次第列之。舍利弗等是阿羅漢水陸俱行，今以何故說之為住？有人釋言：舍利弗等於昔經中水陸俱行，於今經中但名為住。此義不然。云何不然？於今經中正應宣說菩薩之人為大乘住，何故宣說聲聞為住？又小乘中四果之人，於大乘中未到賢首，云何已名大乘中住？但舍利等於小乘中具一切行，是故其人得名為住，亦名觀方，乃至亦得名為俱行。今說其人本因為住，非得果後方名為住。良以此等已證聖果，彰住義顯，故就指之。「如是等」下，總結為住。次釋住義，先問、後辨。辨中，初法、次喻、後合。初言「樂見善光明」者，進善故住。「以是緣」下，不退故住。喻合可知。下引證中，初之兩偈小乘中住。「若人分別」明修正解。「至心求果」彰其所欣。「若能呵有」明其所厭。「名住」總結。後之四偈大乘中住。於中，初二宿善故住，後二明其現修故住。於中明其「近友、聞法、思惟、修行」行中初因，後明得果。

Below, it explains that those who increase good, having emerged, immediately abide. Within this there are four points: 1. Practices that increase good; 2. Identifying the persons; 3. Explaining the meaning of abiding; 4. Citing teachings to verify and establish it. In the first section, it first explains drawing near to friends. "Because of drawing near to good friends, delighting in inquiring about what has not been heard" explains hearing the true Dharma. "Having received it, contemplating it" explains being able to contemplate. From "having contemplated well, being able to act in accordance with the Dharma" downward explains practicing according to the Dharma. "Because of abiding in accordance with the Dharma, good dharmas increase" concludes the increase of good. "Because good dharmas increase, they ultimately never submerge again; this is called abiding" concludes the meaning of abiding. Next it identifies the persons. "Who are they?" is the question. "Namely Śāriputra," etc., distinguishes in response to the question. Within this, the four assemblies are enumerated in order. Śāriputra and the others are arhats who travel on both water and land; why are they spoken of here as abiding? Someone explains: Śāriputra and the others traveled on both water and land in past sūtras, while in the present sūtra they are merely called abiding. This meaning is not correct. Why is it not correct? In the present sūtra, it is precisely bodhisattvas who should be proclaimed as abiding in the Mahāyāna; why proclaim śrāvakas as abiding? Furthermore, how could persons of the four fruits in the Hīnayāna, who in the Mahāyāna have not yet reached the head of the worthy ones, already be called abiding in the Mahāyāna? It is simply that Śāriputra and the others possessed all practices in the Hīnayāna, and therefore those persons could be called abiding, could also be called surveying the directions, and could even be called traveling on both. Now speaking of these persons refers to their original causal stage as abiding, not that they are only called abiding after attaining the fruit. Truly because these people had already realized the noble fruit, demonstrating the meaning of abiding clearly, it points directly to them. From "such persons as these" downward generally concludes them as abiding. Next it explains the meaning of abiding, first asking, then distinguishing. Within the distinction, first is the doctrine, next the simile, and finally the application. First, saying "delighting in seeing the good light" means abiding because of progressing in good. From "by this condition" downward means abiding because of not regressing. The simile and application are clear. In citing proof below, the first two verses concern abiding in the Hīnayāna. "If a person discriminates" explains cultivating correct understanding. "With an utmost mind seeking the fruit" demonstrates what they aspire to. "If able to reproach existence" explains what they revile. "Is called abiding" generally concludes. The subsequent four verses concern abiding in the Mahāyāna. Within this, the first two are abiding due to past good; the latter two explain abiding due to present cultivation. Within them, it explains "drawing near to friends, hearing the Dharma, contemplating, and practicing" as the initial cause within practice, and subsequently explains attaining the fruit.