大般涅槃經疏 13.25

13.25

次第、釋名、枝本、說不說、次第者，河西明前略廣門說涅槃果，五行修涅槃因，十德聚功獎勸行因。舊云：五行辨因，十德明果。開善云：五行明有行，十德明空行。義皆不然。河西以望果行因，文乃承躡，義不相干。何者？前明圓極之果，五行是梯隥之因。方圓非類，於義不允。若舊以五行是因，不應言佛之所行故名聖行。若十德是果，復不應言菩薩修行大涅槃經得十事功德。又且五行非圓因、十德非極果，不成次第。開善五行是有，是亦不然，聖行是開空法道，梵行修十一空住平等地，天行是第一義理，嬰兒行不來不去，病行是如來密語，豈可偏據有行義耶？言十功德是空義者，是亦不然，十是數法，昔所不得不聞不知，今得聞知，以聞一句半句見少佛性，何獨偏據空行耶？今明次第者，上因食論不食，廣明大般涅槃施竟。今因病何不病，病有三種：一不可治、二應須治、三不用治。不可不用皆不須方，一須用治。治又為兩：一者次第、二不次第。服此方法名為修行，修故有證，證十功德。功德是不病，不病故體顯，體顯故見性，見性故遍法界。用攝惡攝邪，攝惡邪竟，付囑焚身分布舍利。若取斯義，善成次第。

Sequence, explaining the title, branches and root, and what is spoken and not spoken. Regarding sequence: Héxī explains that the previous brief and extensive gates explained the fruit of nirvāṇa, the five practices cultivate the causes of nirvāṇa, and the ten virtues accumulate merit to encourage and exhort the cultivation of the cause. The older [commentaries] say: the five practices distinguish the cause, and the ten virtues clarify the fruit. Kāishàn says: the five practices clarify practices of existence, and the ten virtues clarify practices of emptiness. Neither meaning is correct. Héxī took looking toward the fruit and practicing the cause; the texts may follow upon one another, but the meanings do not connect. Why? The previous [text] explained the round and ultimate fruit, whereas the five practices are the step-by-step causes. The square and the round are not of the same kind, so this is not fitting in meaning. If, as the older [commentaries hold], the five practices were the cause, it should not be said that "because it is the practice of Buddhas, it is called noble practice." If the ten virtues were the fruit, it should again not be said that "when a bodhisattva cultivates the Mahāparinirvāṇa Sūtra, they attain ten merits." Furthermore, the five practices would not be the round cause, and the ten virtues would not be the ultimate fruit, failing to form a sequence. Kāishàn's [assertion] that the five practices belong to existence is also incorrect: noble practice opens the path of the Dharma of emptiness; pure practice cultivates the eleven emptinesses and abides on the stage of equality; heavenly practice is the principle of the supreme truth; infant-like practice neither comes nor goes; practice with illness is the Tathāgata's secret word—how could one one-sidedly rely on the meaning of practice of existence? Stating that the ten merits are the meaning of emptiness is also incorrect: ten is a numerical phenomenon; what was previously unattained, unheard, and unknown is now heard and known; through hearing a single phrase or half a verse, one sees a fraction of buddhadhātu—why one-sidedly rely on the practice of emptiness alone? Now, to clarify the sequence: above, relying on food, non-eating was discussed, extensively clarifying the bestowing of the great parinirvāṇa, which is finished. Now, relying on illness, why is there non-illness? There are three kinds of illness: first, incurable; second, needing treatment; third, not requiring treatment. Incurable and not requiring treatment both do not need prescriptions; the one requires treatment. Treatment is again twofold: first, sequential; second, non-sequential. Taking this prescription is called cultivation; because of cultivation there is realization, realizing the ten merits. Merit is non-illness; because of non-illness, the essence is revealed; because the essence is revealed, one sees the nature; because one sees the nature, it pervades the dharmadhātu. Function gathers evil and gathers heterodoxy; having finished gathering evil and heterodoxy, there is the entrustment, the burning of the body, and the distribution of relics. If one adopts this meaning, the sequence is well established.