大般涅槃經義記 2.98

2.98

第五如來答問之中，依上所問，次第答之。盡此品來答上初問，於中初明長壽之因、二「菩薩如是修習此業得壽長」下明因得果。前中，初先正辯因體、二「迦葉白佛：是義深隱我未解」下拂去迹礙。初中有四：一就所寄許說如來長壽之業；二「菩薩以是業因緣」下就其所為明諸菩薩以業得壽，勸聽勸說；三「我以修」下重就所寄明己先修，今已得果；四「如王子」下重就所為明現修因，當必得報。初中，如來先勅其聽，後許說因。第二段中，初明菩薩由業得壽，「是故」已下結勸聽受。「若業能」下重舉前業，約果取業，故言能為。「菩提因者應當誠」下勸為人說，牒前聽受令依說也。第三段中，「我以修習如是業故」彰己先修，下明所得。今得菩提是自利果，為人廣說外化行果。又，得菩提是其果體，說是果用。第四段中，初明現因，「以如是等業因緣」下明當得果。前中先喻，喻中兩句，初至「憐愍」喻利他心。王喻菩薩，子喻眾生，起業煩惱名為犯罪，沈沒三有說為繫獄，菩薩慈念名為憐愍。二「躬自」下喻利他行，身隨諸有濟拔眾生名自迴駕至其繫所。下次合之。初至「大捨」合上初句明利他心，「菩薩應護一切眾生同子想」者合上王子，「生大慈」等合上憐愍。「授不殺」下合第二句，明利他行。於中初明善法利益，「安慰」已下樂事饒益。前中，初先化益菩薩，「亦當安」下化益凡夫，「脫未脫」下化益二乘，化菩薩中授不殺戒，教令離惡。理實通受一切禁戒，但不殺戒是長壽因，故偏說之。教修善法，勸令行善。化凡夫中亦當安正一切眾生，五戒十善化益人天，五戒人法、十善天法。下利三塗惡趣眾生教修善法，名為拔濟。化二乘中，初先教化，令出生死，「脫未脫者」脫生死因、「度未度者」度生死果、「未涅槃」下令得涅槃。上來善益。「安慰一切苦惱生」等，樂事饒益。上明現因，下明得報。於中先明得出世果。「以是業緣得壽命長」，正明得果。「於慧自在」，出其命體，聖慧能持，諸德不壞，故說為命。是以經中舍利、目連、須菩提等皆名慧命。佛慧無礙故名自在，「壽終生天」得世間果。

In the fifth part, the Tathāgata's answering of the questions, he answers them in sequence according to what was questioned above. Up to the end of this chapter, he answers the first question above. Therein, it first explains the cause of long life; second, from "When a bodhisattva cultivates this karma in this way, he obtains long life" onward, it explains obtaining the fruit through the cause. In the former, it first correctly elucidates the substance of the cause; second, from "Kāśyapa said to the Buddha: 'This meaning is profound and hidden; I do not yet understand'" onward, it brushes away the vestigial obstructions. Within the first there are four: first, in terms of what is referred to, promising to expound the Tathāgata's karma of long life; second, from "Because of such karma as cause and condition, a bodhisattva" onward, in terms of what is done, explaining that bodhisattvas obtain life through karma, and exhorting them to listen and expound; third, from "Because I cultivated" onward, turning again to what is referred to, explaining that he himself cultivated it previously and has now obtained the fruit; fourth, from "Like a prince" onward, turning again to what is done, explaining that cultivating the cause at present will certainly yield the retribution. In the first, the Tathāgata first commands him to listen, and later promises to expound the cause. In the second section, it first explains that bodhisattvas obtain life due to karma; from "Therefore" onward, it concludes by exhorting them to listen and accept. From "If karma can" onward, it brings up the aforementioned karma again, apprehending karma by way of the fruit; hence it says "can serve as". From "[the cause of] bodhi, one should sincerely" onward, it exhorts them to expound it for others, taking up the aforementioned listening and accepting to make them expound according to it. In the third section, "Because I cultivated such karma" reveals his own prior cultivation, and below explains what was obtained. Obtaining bodhi now is the fruit of self-benefit; expounding it broadly for others is the fruit of external transformative practice. Furthermore, obtaining bodhi is the substance of the fruit, and expounding is the function of the fruit. In the fourth section, it first explains the present cause; from "Through such karma as causes and conditions" onward, it explains the fruit to be obtained in the future. In the former, there is first a metaphor; within the metaphor are two lines: the first, up to "pity", illustrates the mind of benefiting others. The king illustrates the bodhisattva, the prince illustrates sentient beings, giving rise to karmic afflictions is called committing a crime, sinking into the three realms of existence is called being bound in prison, and the bodhisattva's compassionate mindfulness is called pity. Second, from "personally" onward illustrates the practice of benefiting others; his body following beings into the realms of existence to rescue and deliver them is called personally turning his carriage to proceed to the place of confinement. Next is the application. The beginning, up to "great renunciation", applies to the first line above, explaining the mind of benefiting others; "A bodhisattva should protect all sentient beings with the thought of them as an only child" applies to the prince above; "giving rise to great compassion" and so on applies to pity. From "bestowing the [precept of] not killing" onward applies to the second line, explaining the practice of benefiting others. Therein, it first explains the benefit of wholesome dharmas, and from "comforting" onward is the benefit of joyful matters. In the former, it first transforms and benefits bodhisattvas; from "should also settle" onward, it transforms and benefits ordinary beings; from "releasing the unreleased" onward, it transforms and benefits the two vehicles. In transforming bodhisattvas, he bestows the precept of not killing and teaches them to depart from evil. In principle, this generally encompasses receiving all prohibitions, but the precept of not killing is specifically the cause of long life, which is why it is spoken of in particular. He teaches the cultivation of wholesome dharmas and encourages them to practice good. In transforming ordinary beings, he also settles and rectifies all sentient beings; through the five precepts and ten wholesome deeds he transforms and benefits humans and devas—the five precepts being the dharma for humans, and the ten wholesome deeds being the dharma for devas. Below, he benefits sentient beings in the three wretched realms of evil destinies, teaching them to cultivate wholesome dharmas, which is called rescuing and delivering. In transforming the two vehicles, he first teaches and transforms them to lead them out of birth and death: "releasing those not yet released" means releasing the cause of birth and death; "crossing over those not yet crossed over" means crossing over the fruit of birth and death; from "those not yet in nirvāṇa" downward, he leads them to attain nirvāṇa. The above is the benefit of wholesomeness. "Comforting all suffering and distressed sentient beings" and so on is the benefit of joyful matters. The above explains the present cause; below explains obtaining the retribution. Therein, it first explains obtaining the supramundane fruit. "Through these karmic conditions, one obtains long life" directly explains obtaining the fruit. "Autonomous in wisdom" brings out the substance of this life: noble wisdom can sustain, and the various virtues are not destroyed; hence it is called life. Therefore, in the sūtras, Śāriputra, Maudgalyāyana, Subhūti, and others are all called "having wisdom as life" (āyuṣmat). The Buddha's wisdom is unobstructed, hence called autonomous; "when life ends, being born in heaven" is obtaining the mundane fruit.