大般涅槃經義記 9.86

9.86

第八明無真諦行中，「若見身者」見有身體，好醜名「相」，往業為「因」，身即是「果」，眾色集成名為「身聚」，總「一」別「二」，自「此」他「彼」，除身名「滅」，外色「身等」。上來七門名為自修。修人名者，「見有此相名不修身」。「若見戒」者，見有戒體，防止戒「相」，修時名「因」，成時名「果」。聖「上」凡「下」，多戒名「聚」。總「一」別「二」，自「此」他「彼」，息過名「滅」，又離戒相亦名戒滅，餘善名「等」。修上七門名為戒修。修人名者，戒能到果名「波羅蜜」。「見如是相名不修戒」。「若見心」者見有心體，攀緣「心相」，往業名「因」，報心名「果」，多心名「聚」，心王名「心」，想等名「數」，總「一」別「二」，自「此」他「彼」，斷離名「滅」，心法名「等」。修及修者，義同前解。「上中下心」，分別種種，「善」等可知。「見如是相」名不修心。「若見慧」者，見有慧體，體謂慧數，覺知「慧相」，始修名「因」，終成曰「果」，多慧名「聚」，總「一」別「二」，自「此」他「彼」，惑盡治息名為「慧滅」。檀等諸行慧家眷屬，名為「慧等」。「上中下慧」分別不定，「利鈍」可知。修及修者，義同前釋，見如是相名不修慧。

In the eighth [turn], clarifying the absence of the practice of ultimate truth: 'If one sees the body,' seeing that there is a bodily essence, good and ugly are called 'marks'; past karma is the 'cause,' and the body is the 'fruit'; the aggregation of multiple forms is called 'body aggregate'; the general is 'one' and the particular is 'two'; self is 'this' and other is 'that'; removing the body is called 'cessation'; external forms are 'body and so on.' The preceding seven gates are called self-cultivation. As for the name of the person who cultivates: 'seeing that there are such marks is called not cultivating the body.' 'If one sees precepts,' seeing that there is a precept-essence, preventing and stopping [wrongdoing] is the 'mark' of precepts; the time of cultivation is called 'cause,' and the time of accomplishment is called 'fruit.' Noble is 'superior' and ordinary is 'inferior'; multiple precepts are called 'aggregate.' The general is 'one' and the particular is 'two'; self is 'this' and other is 'that'; bringing faults to an end is called 'cessation,' and further, departing from the marks of precepts is also called the cessation of precepts; other wholesome qualities are 'and so on.' Cultivating the above seven gates is called cultivation of precepts. As for the name of the person who cultivates, precepts being able to reach the fruit is called 'pāramitā.' 'Seeing such marks is called not cultivating precepts.' 'If one sees the mind,' seeing that there is a mental essence, taking objects of perception is the 'mark of the mind'; past karma is called 'cause,' and retribution-mind is called 'fruit'; multiple mental states are called 'aggregate'; the primary mind is called 'mind,' and conception and so forth are called 'mental factors'; the general is 'one' and the particular is 'two'; self is 'this' and other is 'that'; severing and departing from it is called 'cessation'; mental dharmas are 'and so on.' Cultivation and the cultivator are understood as before. 'Superior, middling, and inferior minds' are distinguished in various ways; 'wholesome' and so forth can be understood. 'Seeing such marks' is called not cultivating the mind. 'If one sees wisdom,' seeing that there is a wisdom-essence—the essence meaning the mental factor of wisdom—cognizing is the 'mark of wisdom'; initial cultivation is called 'cause,' and final accomplishment is called 'fruit'; multiple wisdoms are called 'aggregate'; the general is 'one' and the particular is 'two'; self is 'this' and other is 'that'; when delusions are exhausted and remedies cease, it is called 'cessation of wisdom.' All practices such as generosity (dāna) are the retinue of wisdom and are called 'wisdom and so on.' 'Superior, middling, and inferior wisdom' are distinguished indeterminately; 'sharp and dull' can be understood. Cultivation and the cultivator are as explained before; seeing such marks is called not cultivating wisdom.