大般涅槃經義記 10.96

10.96

「智者應」下，明佛陰因。於中有五：一直觀漏因、二明須觀因、三觀漏果、四觀漏輕重、五修道斷漏。初中有四：一觀漏過、二教生厭想、三教修斷意、四因修能。初中復四：一略觀漏過，「智者應觀三漏過患」。二「所以」下略明觀益，「知罪過已能遠離故」，初問、後辨，辨中先法、後喻可知。三「如人將」下，對向初段重顯漏過，先喻後合。喻中，「如人」喻彼三漏。「盲」喻凡夫。盲無慧目，惑起牽之至生死處，名為「將盲至棘林中」。惑性無常起已謝往，名「捨之還」。亦可此惑性成在心，暫起牽人還入性中，名捨之還。凡無慧目處苦難脫，故言盲人「於後難出」。假設得脫眾苦備經，故言「設出，身體壞盡」。下合顯過。「凡」合盲人。「不見漏過」合其盲也。「則隨順行」合前被將至棘林中。四「如其見」下，對前第二明知利益。「見則遠離，知過報微」略明知益。「有四人」下廣顯知益，於中初先汎舉四人、次列四名。「若人能」下，約就此四明知利益。能觀煩惱作受但輕，對一二三以勸觀過。自下第二教生厭想。「智人作念我應遠離」，已起過中生心欲離。「又復」已下，未起過中制意不作。「何以」下釋。

From "the wise should" onwards, he clarifies the cause of the Buddha's skandhas. Herein there are five: 1. Directly contemplating the causes of the outflows; 2. Clarifying the necessity of contemplating the causes; 3. Contemplating the fruits of the outflows; 4. Contemplating the lightness and heaviness of the outflows; 5. Cultivating the path to sever the outflows. In the first there are four: 1. Contemplating the faults of the outflows; 2. Teaching the generation of the notion of revulsion; 3. Teaching the intention to cultivate severing; 4. The ability [to be free] through cultivation. In the first there are again four: 1. Briefly contemplating the faults of the outflows: "The wise should contemplate the faults and perils of the three outflows." 2. From "for what reason" onwards, briefly clarifying the benefit of contemplation: "Because upon knowing the faults of transgression, one is able to stay far away from them"; first asking, then discerning; in the discernment, first the dharma, then the simile, as can be understood. 3. From "like a person leading" onwards, in contrast to the initial section, he re-reveals the faults of the outflows, first with a simile, then with the application. In the simile, "like a person" illustrates those three outflows. "The blind" illustrates ordinary beings. The blind lack the eye of wisdom; when delusion arises, it drags them to the place of birth and death, which is called "leading a blind person into a thorn forest." The nature of delusion is impermanent; once arisen, it passes away, which is called "abandoning him and returning." It may also be that the nature of this delusion is formed in the mind: temporarily arising, it drags the person back into its nature, which is called "abandoning him and returning." Ordinary beings lack the eye of wisdom; dwelling in suffering, it is difficult to escape, hence it is said that the blind person "subsequently has difficulty getting out." Even if he were to escape, he experiences all sufferings fully, hence it is said, "even if he gets out, his body is entirely ruined." Below, the application reveals the fault. "The ordinary person" applies to the blind person. "Not seeing the faults of the outflows" applies to his blindness. "Then following and according with them in practice" applies to the earlier being led into the thorn forest. 4. From "if he sees" onwards, in contrast to the earlier second [point], it clarifies the benefit of knowing. "If he sees, he stays far away; knowing the faults, the retribution is slight" briefly clarifies the benefit of knowing. From "there are four persons" onwards, it broadly reveals the benefit of knowing; herein he first generally raises four persons, and next lists the four names. From "if a person is able to" onwards, in terms of these four, he clarifies the benefit of knowing. Being able to contemplate afflictions, what one creates and receives is merely light; contrasting them with the first, second, and third, he encourages contemplating the faults. Next below, the second teaches the generation of the notion of revulsion. "The wise person thinks: 'I should stay far away,'" generating a mind desiring to be free amid already-arisen faults. From "moreover" onwards, amid unarisen faults, he restrains his mind not to commit them. From "why" onwards, he explains.