大般涅槃經義記 9.59

9.59

就後八中，初一近友，攝善方便；後七正行。七中，初一明修止行，止謂寂靜；後六作行。作中，精進提作善心、後五所作。五中，初一起菩提願，所謂「六念」；後四明起菩提之行，初一利他，「軟語」列名，次辨其相。言「實語」者，不妄語也。「妙語先問」，不惡口也。言「時語」者，合時善言，不兩舌也。言「真語」者，不綺語也。「是名」結之。次一自利，「護法」列名，次辨其相。先自護持，後見他學隨順供養。「是名」下結。次一利他，「有乏施與」。後一自利，「具慧」列名，次辨其相。知四種法：一「觀佛果常樂我淨」；二「觀眾生有性正因」；三觀染淨二種法相，「觀二」總舉、「所謂」下別，「空」等生死，下「不空」等是其涅槃。四觀真妄對治修捨，「異法可斷」所謂妄想，「異法不斷」所謂真識。此二先際。「異法緣生」，有作行因，藉緣熏發，真行始起，名從緣生。「異法緣見」，無作行因，藉緣顯了，真性始現，名從緣見。此二中際。異法緣果方便菩提，從因修生，故名緣果。異非緣果性淨涅槃，不從因生，名非緣果。此二後際。「是名」結之。「具十能見」，總以結嘆。

Regarding the latter eight: the first one is drawing near to good friends, an expedient for gathering the good; the latter seven are the primary practices. Among the seven, the first one clarifies cultivating the practice of cessation, cessation meaning tranquility; the latter six are active practices. Among the active [practices], vigor raises and activates the wholesome mind; the latter five are that which is performed. Among the five, the first one raises the vow of bodhi, namely the 'six recollections'; the latter four clarify raising the practice of bodhi. The first one is benefiting others: 'gentle speech' lists the name, and next its characteristics are discriminated. 'Truthful speech' means not lying. 'Wondrous speech asking first' means not using harsh words. 'Timely speech' means wholesome speech suited to the occasion, not being double-tongued. 'Genuine speech' means not using frivolous talk. It is concluded with 'this is called [gentle speech]'. The next one is benefiting oneself: 'protecting the Dharma' lists the name, and next its characteristics are discriminated: first protecting and upholding it oneself, and later seeing others learning it and following along to make offerings to them. It is concluded below with 'this is called [protecting the Dharma]'. The next one is benefiting others: 'giving to those in need'. The last one is benefiting oneself: 'possessing wisdom' lists the name, and next its characteristics are discriminated. One knows four kinds of dharmas: first, 'contemplating the fruit of Buddhahood as permanent, blissful, self, and pure'; second, 'contemplating sentient beings as possessing the correct cause of the [buddha-]nature'; third, contemplating the two dharmic marks of defilement and purity: 'contemplating the two' generally adduces [them], and from 'namely' below it differentiates them, 'empty' and so forth being saṃsāra, while 'not empty' and so forth below is nirvāṇa; fourth, contemplating the true and the false, the antidote and cultivation and abandonment: 'differentiated dharmas can be severed', namely false thinking; 'differentiated dharmas cannot be severed', namely true consciousness. These two are the prior boundary. 'Differentiated dharmas are conditionally produced': the cause of active practice, relying on conditions to be perfumed and aroused, true practice first arises; hence it is called 'produced from conditions'. 'Differentiated dharmas are conditionally seen': the cause of non-active practice, relying on conditions to be revealed, true nature first manifests; hence it is called 'seen from conditions'. These two are the middle boundary. Differentiated dharmas are conditionally fruit: expedient bodhi is produced through cultivation from causes, hence it is called 'conditional fruit'. Differentiated dharmas are not conditionally fruit: naturally pure nirvāṇa is not produced from causes, hence it is called 'non-conditional fruit'. These two are the posterior boundary. It concludes with 'this is called [possessing wisdom]'. 'Possessing the ten, one can see' is a general conclusion and praise.