大般涅槃經義記 8.14

8.14

前中，初法，次喻，後合。准喻法中，文少不足，若具，應言「是心雖為貪欲、瞋、癡之所覆蔽，而不與彼貪結等合」，文中直明不合便罷，被覆不論。喻中，初言「為烟等覆，是以不見」喻前所少，「日月」喻於真心之體，「烟」等喻於貪等諸結，日月雖明而為烟雲塵霧等覆。真心如是，性雖清淨而為惑覆。「雖不見」下喻前不與貪結等合，「烟、雲、塵、霧及修羅手」是其五翳。下合顯法，「心亦如是，以因緣故，生於貪結」合前日月為烟等覆，「眾生雖」下合上日月不與翳合，於中初先正明不合。「若是」下釋，「貪即貪性」明妄異真；「不貪即是不貪性」者明真異妄。不貪之心不能作貪，真不作妄；貪結之心不能不貪，妄不作真。「以是」下結，此義猶是《勝鬘經》中「自性淨心不染而染、染而不染」。此初段竟。

In the former [part], first is the dharma, next is the simile, and finally is the application. Checked against the simile, the text in the dharma part is brief and deficient; if complete, it ought to say: "Although this mind is covered by greed, anger, and delusion, it does not combine with those fetters of greed and the like." In the text, it merely explains that it does not combine and stops there, leaving being covered undiscussed. In the simile, the initial statement that "it is covered by smoke and the like, and hence is not seen" compares to what was omitted earlier: "sun and moon" compare to the essence of the true mind; "smoke" and the like compare to the various fetters of greed and so forth. Although the sun and moon are bright, they are covered by smoke, clouds, dust, fog, and the like. The true mind is like this: although its nature is pure, it is covered by delusions. The section from "although it is not seen" downward compares to the aforementioned non-combination with the fetters of greed and the like; "smoke, clouds, dust, fog, and the asura's hand" are its five obscurations. Below, the application reveals the dharma: "The mind is also like this; due to causes and conditions, it produces the fetters of greed" corresponds to the sun and moon above being covered by smoke and the like; the section from "although sentient beings" downward corresponds to the sun and moon above not combining with the obscurations. Within this, it first directly clarifies non-combination. The section from "if it is" downward explains: "greed is the nature of greed" clarifies that delusion is distinct from truth; "non-greed is the nature of non-greed" clarifies that truth is distinct from delusion. The mind of non-greed cannot become greed—the true does not become the delusional; the mind of the fetter of greed cannot become non-greed—the delusional does not become the true. The section from "for this reason" downward concludes. This meaning is still that of "the inherently pure mind is unstained yet stained, stained yet unstained" in the Śrīmālādevī Sūtra. This concludes the first section.