大般涅槃經義記 7.158

7.158

菩薩斷中，先別後結。廣中有三：一觀過生厭、二「菩薩或時有因緣」下裁而不受、三「何以故」下釋不受意。厭中，初總，次別，後結。「菩薩眼淨，見三覺過有種種惡」是初總也。「常與」下別，別中十句，初七遠離第一義樂，後三具苦。就前七中，「常與眾生作三乘怨」明違行過。次有五句明違解過：於中初句迷於理法，令無量生不見佛性；其次兩句迷於生死涅槃之法生顛倒心，謂佛世尊無常樂等是迷涅槃，一切眾生有常樂等是迷生死；下有兩句迷於行法，無三言有迷其權法，一乘言無迷其實法。此五違解。下一違聖，為佛菩薩之所呵責。就後三中，「是三惡覺害我及他」起業之過，「諸惡常隨」生煩惱過，「即為三縛連綴眾生」招苦之過。「菩薩常作如是」下結。

In the bodhisattva's eradication, the specific points are given first, followed by a conclusion. In the detailed expansion, there are three parts: first, contemplating the faults and giving rise to revulsion; second, from 'If at times a bodhisattva has a cause or condition...' onward, exercising restraint and not receiving; third, from 'Why is that?' onward, explaining the intention behind not receiving. Within the revulsion, there is first a general statement, then specific details, and then a conclusion. 'The bodhisattva's eye is pure; seeing the faults of the three thoughts, there are various evils...' is the first, general statement. From 'constantly with...' onward is the specific details, consisting of ten phrases. The first seven concern staying far removed from the bliss of ultimate truth, and the latter three pertain to possessing suffering. Regarding the first seven, 'constantly acting as an enemy to the three vehicles for sentient beings' clarifies the fault of transgressing practice. Next are five phrases clarifying the fault of transgressing understanding: among them, the first phrase concerns confusion regarding the principle and phenomena, causing one to not see the buddha-nature for immeasurable lifetimes; next, two phrases concern confusion regarding the phenomena of saṃsāra and nirvāṇa, giving rise to inverted minds—positing that the Buddha, the World-Honoured One, is impermanent, without bliss, and so on, is confusion about nirvāṇa; positing that all sentient beings possess permanence, bliss, and so on, is confusion about saṃsāra; below, two phrases concern confusion regarding the practices of the Dharma—saying that there is no three [vehicles] is confusion regarding expedient teachings, while saying that there is no one vehicle is confusion regarding real teachings. These five transgress understanding. The next one transgresses the noble ones, being rebuked by the buddhas and bodhisattvas. Regarding the latter three: 'these three evil thoughts harm myself and others' is the fault of initiating karma; 'all evils constantly follow' is the fault of giving rise to afflictions; 'instantly becoming three fetters that bind sentient beings' is the fault of incurring suffering. From 'The bodhisattva constantly acts thus...' onward is the conclusion.