大般涅槃經義記 8.331

8.331

初中，師子先舉昔偈。偈中上半明三學因，後半明得涅槃之果。此即是上業果不思。下問「云何」，但問上半。下佛答中，先解上半，明三學行。「壞疑心者為修道」下，釋後半偈明近涅槃。又釋前半明其行體，釋後半偈明次第成。前中三番：初番明其護小乘行、第二明其破凡夫行、第三明其息煩惱行。亦可初番總利自他，修為眾生名為利他、心無取著說為自利；第二一番偏明利他；第三一番偏明自利。初中先別，後總結之。別中先戒，戒中初先舉劣顯勝，「云何真」下辯勝過劣，先問、次釋。「若為度脫一切生」等，是利他也。「如是修時不見戒」等，是自利也。「不見戒」者，不見戒體，體謂色等。「不見相」者，不見戒行防禁之相。餘者可知。「若能」下結。

In the first part, Siṃhanāda first cites a past verse. The first half of the verse explains the causes of the three trainings, and the second half explains the fruit of attaining nirvāṇa. This is the inconceivability of karmic fruit mentioned above. The question "How?" below asks only about the first half. In the Buddha's answer below, he first explains the first half, clarifying the practice of the three trainings. From "One who destroys doubts cultivates the Path" downward, he explains the second half of the verse, clarifying the nearness to nirvāṇa. Furthermore, explaining the first half clarifies the essence of the practice, while explaining the second half clarifies their gradual completion. Within the former there are three rounds: the first round clarifies the practice that protects against the Hīnayāna, the second clarifies the practice that shatters ordinary beings, and the third clarifies the practice that quells afflictions. Alternatively, the first round generally benefits oneself and others—cultivating for the sake of sentient beings is called benefiting others, and the mind being free of grasping is called self-benefit; the second round specifically clarifies benefiting others; and the third round specifically clarifies self-benefit. In the first round, there are first specific treatments, followed by a general summary. Within the specific treatments, morality comes first. Within morality, the inferior is first raised to reveal the superior; from "What is true [morality]?" downward, the superior surpassing the inferior is differentiated: first a question, then an explanation. "If it is for the sake of delivering all beings..." and so forth is benefiting others. "When cultivating in this way, one does not perceive morality..." and so forth is self-benefit. "Not perceiving morality" means not perceiving the essence of morality, its essence being form and so forth. "Not perceiving marks" means not perceiving the mark of moral restraint and prohibition. The rest can be understood. From "If one can..." downward is the conclusion.