大般涅槃經義記 10.4

10.4

Within the former part, there are four points: First, stating that "some people take delight in and are attached to the three realms of existence, which is called submerging," repeats what precedes to initiate what follows. Emerging originates from that, which is why it is repeated. Second, from "hearing" onward, emerging is distinguished in contrast to submerging. Third, from "for what reason" onward, the meaning of emerging is explained and revealed: leaving evil and generating good is called emerging; the initial question, subsequent distinction, and final conclusion are clear. Fourth, from "although this person" onward, it explains the incompleteness of emerging. Within that, it first explains the incompleteness of faith: "Although this person has faith, it is also not complete," which is an overarching formulation. Below, it distinguishes this specifically through seven repetitions: 1. Explaining incomplete faith regarding the Buddha's nirvāṇa: merely believing that nirvāṇa is permanent, blissful, self, and pure, while not believing in the Tathāgata. 2. Explaining incomplete faith regarding nirvāṇa alone: they say there are two kinds—conditioned and unconditioned; unconditioned nirvāṇa is permanent, blissful, self, and pure, while conditioned [nirvāṇa] is impermanent, non-self, blissful, and pure. 3. Explaining incomplete faith regarding buddha-nature: although believing that sentient beings possess buddha-nature, not believing that all sentient beings possess it. 4. Explaining incompleteness regarding the essence of faith: merely possessing faith, yet it is incomplete. 5. Explaining incomplete faith in terms of its arising cause: arising only from hearing, not from contemplation. 6. Explaining incomplete faith in terms of the noble path: merely believing that the path exists, but not believing in those who attain it. 7. Explaining incomplete faith in terms of the dharmic characteristics of cause and effect regarding the Three Jewels: within this, it first brings up wrong and right faith, then enumerates them, and finally distinguishes them. Below, it demonstrates incompleteness in terms of right faith: although believing in the Three Jewels, not believing in their identical essence; although believing in cause and effect, not believing in those who attain them; hence it is called incomplete. Second, it explains that incompleteness of precepts establishes incomplete faith. "The precepts are also not complete" repeats what precedes to initiate what follows, stating the incompleteness generally. Below, it distinguishes this specifically through seven repetitions: 1. Explaining incomplete precepts in terms of their arising cause: the aforementioned faith is taken as the cause of precepts. 2. Possessing only the precepts of deportment without the precept of precepts is called incomplete precepts. Unmanifest [morality] born of concentration and the path arises from the precepts of deportment; arising from precepts to produce precepts is called the precept of precepts. Within this, there is an initial question followed by a comparative explanation; it is first introduced, then enumerated, then explained, and concluded below. 3. "Possessing manifest precepts while lacking unmanifest precepts" is called incomplete precepts. Initial cultivation is called manifest; perfection is called unmanifest. Within this, it is first introduced, then enumerated, then explained, and concluded from "therefore" onward. 4. Although observing precepts of body and speech, mixed with wrong livelihood, it is called incomplete precepts. 5. "Possessing the seeking of precepts while lacking the renunciation of precepts" is called incomplete precepts. Precepts free from characteristics of renunciation are called precepts without renunciation. 6. "Possessing precepts that seek existence while lacking precepts that follow the path" is called incomplete precepts. 7. Extending faith equally to good and evil without discrimination in the mind is called incomplete precepts. Within this, it first introduces the two precepts of good and evil, then enumerates them, then explains them, and distinguishes and concludes them below.