大般涅槃經義記 7.98

7.98

上來第一教修正解，自下第二隨問為解。於中但釋施等差別，涅槃大小在後別論，此須記知。就所釋中，廣解檀行，餘指《雜華》。就解檀中，先廣後結。廣中約就四修辯之，言四修者，如《地持》說：一決定修，正意不動；二專心修，不雜餘想；三者常修，恒作不息；四無罪修，行時離過。文中初言「見乞乃與非波羅蜜，無乞自與是波羅蜜」，就專心修以別是非。「若時時修非波羅蜜，若修常施是波羅蜜」，此就常修以別是非。「若施已悔非波羅蜜，施已無悔是波羅蜜」，就決定修以別是非。「菩薩於財生四怖心，歡喜施」者顯前菩薩不悔所以，以於己財常怖王、賊、水、火侵奪，於捨不悔。下有二對，就無罪修以別是非：一望報有罪非波羅蜜，不望無罪是波羅蜜；二「若為恐」下，雜過有罪非波羅蜜，離過無罪是波羅蜜。就辯非中，為恐怖者，或畏前人捨財與之，或畏世間種種衰惱，施求脆脫。

The above was the first part, teaching the cultivation of correct understanding. From here below is the second part, explaining in accordance with the questions. Therein, he only explains the differences in giving and so forth; the great and small of nirvāṇa are discussed separately later, which should be remembered and noted. Within the explanation, he extensively explains the practice of giving, and refers the rest to the Gaṇḍavyūha (Za hua). Within the explanation of giving, he first elaborates and then concludes. In the elaboration, he distinguishes it with reference to the four cultivations. As for the four cultivations, as the Bodhisattvabhūmi explains: first, resolute cultivation, where the correct intent is unmoved; second, single-minded cultivation, unmixed with other thoughts; third, constant cultivation, practicing ceaselessly at all times; fourth, faultless cultivation, being free from errors when practicing. In the text, it first says: 'Giving only when seeing someone begging is not a pāramitā; giving of oneself without someone begging is a pāramitā,' distinguishing right from wrong with respect to single-minded cultivation. 'Cultivating giving only from time to time is not a pāramitā; cultivating constant giving is a pāramitā,' which distinguishes right from wrong with respect to constant cultivation. 'Regretting after having given is not a pāramitā; being without regret after having given is a pāramitā,' which distinguishes right from wrong with respect to resolute cultivation. 'The bodhisattva gives joyfully, generating four fearful thoughts regarding wealth' reveals the reason why the aforementioned bodhisattva does not regret: because regarding his own wealth, he is always fearful of kings, thieves, water, and fire seizing it, he does not regret relinquishing it. Below, there are two pairs distinguishing right from wrong with respect to faultless cultivation: first, expecting a reward is faulty and not a pāramitā, while not expecting [a reward] is faultless and is a pāramitā; second, from 'if out of fear' onward, being mixed with faults is faulty and not a pāramitā, while being free from faults is faultless and is a pāramitā. In distinguishing what is not [a pāramitā]: as for 'out of fear,' it means either fearing that other person and relinquishing wealth to give to them, or fearing the various declines and distresses of the world and giving in order to seek escape.