大般涅槃經義記 8.14

8.14

In the former [part], first is the dharma, next is the simile, and finally is the application. Checked against the simile, the text in the dharma part is brief and deficient; if complete, it ought to say: "Although this mind is covered by greed, anger, and delusion, it does not combine with those fetters of greed and the like." In the text, it merely explains that it does not combine and stops there, leaving being covered undiscussed. In the simile, the initial statement that "it is covered by smoke and the like, and hence is not seen" compares to what was omitted earlier: "sun and moon" compare to the essence of the true mind; "smoke" and the like compare to the various fetters of greed and so forth. Although the sun and moon are bright, they are covered by smoke, clouds, dust, fog, and the like. The true mind is like this: although its nature is pure, it is covered by delusions. The section from "although it is not seen" downward compares to the aforementioned non-combination with the fetters of greed and the like; "smoke, clouds, dust, fog, and the asura's hand" are its five obscurations. Below, the application reveals the dharma: "The mind is also like this; due to causes and conditions, it produces the fetters of greed" corresponds to the sun and moon above being covered by smoke and the like; the section from "although sentient beings" downward corresponds to the sun and moon above not combining with the obscurations. Within this, it first directly clarifies non-combination. The section from "if it is" downward explains: "greed is the nature of greed" clarifies that delusion is distinct from truth; "non-greed is the nature of non-greed" clarifies that truth is distinct from delusion. The mind of non-greed cannot become greed—the true does not become the delusional; the mind of the fetter of greed cannot become non-greed—the delusional does not become the true. The section from "for this reason" downward concludes. This meaning is still that of "the inherently pure mind is unstained yet stained, stained yet unstained" in the Śrīmālādevī Sūtra. This concludes the first section.