大般涅槃經義記 3.41

3.41

In the third reliance, it first takes it up, next distinguishes it, and finally concludes it generally. In the distinction there are three: first, distinguishing the marks of their practice; second, from 'what is the meaning of anāgāmin' onward, explaining the meaning of the term; third, from 'coming and going' onward, praising its virtue anew. In the first section, it first reveals the absence of faults; from 'if one says there is non-self, this cannot be' onward, it clarifies gathering the antidotes. In the former part of absence of faults, it first lists nine faults, and 'none of these can be' generally concludes by revealing their absence. Among the nine faults, the first eight clauses concern impurity of virtuous conduct, and the one clause 'expounding self' concerns lack of clarity in understanding. Among the first eight clauses, the first three clauses concern not eliminating evil karma, the middle two clauses concern afflictions not yet exhausted, and the last three clauses concern retributive fruits not yet purified. Regarding karma, the first statement, 'those who slander the Dharma', refers to slandering the Buddha's teaching; from 'replying that one is permitted' downward refers to violating the Buddha's practice. These two turn away from what is correct; the clause 'accepting external [treatises]' reveals studying heterodoxy. Regarding afflictions, 'adventitious afflictions' are the arisings of the five entrenchments; arising subsequent is called 'adventitious', and defiling is called 'dust'. 'Old afflictions' are the grounds of the five entrenchments; being previously formed is called 'old'. Regarding suffering, the first statement, 'if relics are hidden', means the dharmakāya is not yet manifest: 'relic' means body; the tathāgatagarbha-nature is the Buddha's dharmakāya, and being covered by suffering is called 'hidden'. 'Afflicted by external illness, invaded by the four great elements'—these two clauses concern the retributive body not yet being purified. The single clause 'expounding self' concerns lack of clarity in understanding the principle. 'None of these can be' generally concludes by revealing their absence. In gathering antidotes below, 'if one expounds non-self' overturns the preceding 'expounding self'; 'expounding attachment to worldly dharmas' overturns 'accepting external scriptures'; 'if one expounds the Mahāyāna' overturns 'slandering the correct Dharma'. The words 'permitting keeping [cattle]', etc., mean if the body received has eighty thousand families of worms. 'Nor can this be' overturns the preceding 'relics'; 'eternally abandoning sensual desire' overturns the preceding 'adventitious [afflictions]'; 'even in dreams not discharging impurity' overturns abandoning old [afflictions]; 'giving rise to fear at the point of death also cannot be' overturns being afflicted by external illness and invaded by the four great elements. In explaining the term, it first raises a question to prompt it: 'this person does not return' to the aforementioned faults, distinguishing and explaining in response to the question. In praising anew below, 'coming, going, and revolving' is the virtue of benefiting others: proceeding to quiescence is called 'going', and according with existence is called 'returning'; from 'called a bodhisattva' onward is the virtue of self-benefit: being called a bodhisattva who has already received prediction clarifies that the cause is accomplished. From 'not long before attaining' onward reveals that the fruit is ripened. 'This is called' generally concludes it.