大般涅槃經疏 17.5

17.5

文為二：初明梵行、次歎經。初梵行為三：先七善、次四心、三持戒。初七善中二：初徵、次釋。釋中三：標、釋、結。標則標章，唱數列名。此七善者，前三通自他、次兩專自行、後兩是化他。若旁正言之，正是化他，旁是自行。釋中二：初明別七善、次明圓七善。別七善中即為七章。初釋知法者，法通自他，以知法故能自行化他。此章亦有標、釋、結。初標如文。次釋中二：先列、次釋。釋中十二部經為十二段。初云修多羅者，舊云無翻，五義訓釋。或云契經，是用此代彼；或云契經是正翻。開善云：但通無別。莊嚴云：有別即是偈頌、長行，引《成論》云「祇夜頌修多羅」。祇夜者，具足應云路伽祇夜，祇夜翻為句亦云頌，開善云等句，莊嚴云等頌，光宅云重頌，是頌長行之偈。受記者，梵云和伽羅那，論云解義經，此翻受記，即授六道三乘等記。伽陀經，一云不等句、二云不等頌、三云直偈，即孤起偈。所言除修多羅者，除別相被頌長行。又言及諸戒律者，又除戒律中有此偈，知前有長行，無長行者即是孤起。優陀那，論云無頌之長行。經云無問自說因緣，此偈出《法句》。尼陀那，論云本末次第，即因緣經。阿波陀那，論云即譬喻經。伊帝目多伽，論云一竹伊帝目多伽，開善翻如是語，莊嚴翻為本事。言我所說名界經者，各有界別，欲明各有封印，名如是語。闍陀伽，論云本生，然本生、本事不異，即合第九為本生，第八為如是語。開異者，第八名本事，第九名本生。毘佛略者，論云廣，今經方廣，亦云鞞佛略。直廣是小乘中名，方廣是大乘中名。阿浮達磨，即未曾有。優波提舍，即論義，亦云大教，亦云解義，大乘中沒解義名。光宅以前和伽羅那名解義，謂解受記義（云云）。「菩薩若能」下，是第三總結。次釋知義者，即知十二部經所詮之理。今明此解極略，應言解十二部經空平等義，又於一句解無量義，又解畢竟清淨義。若解三義，義勢則周。第三知時，如是時中任布施善即是化他，餘句多是自行。四釋知足下，兩善是自我。五自知者，諦視善不善，如曾子曰「吾日三省吾身。」六「云何知眾」下，兩善皆屬化他。知眾者，應備知十法界眾，文中略舉人及二乘。於一一眾施三業化，但略舉身口。又化他多用身口少用意，是故略之。七知尊卑者，應備知十界尊卑，文亦簡略。不信是闡提，即地獄界，此則極卑。不往僧坊，無事中福德，即餓鬼界。不禮拜是憍慢，即畜生界。不聽法、不受法訓，諂曲很戾，即修羅界。不至心聽，散善不專，即人界。不思義者，雖至心聽，不能思義，是天法界。不能修行，但有聞思，無有修慧，是二乘方便道。淺劣皆卑，但求小乘無大志願，雖復發真此亦為卑，若求大乘此乃為尊，次第相望乃至圓別，是佛菩薩界，如是節節迭為尊卑。

The text has two parts: first, clarifying pure practice; second, praising the sūtra. The first part on pure practice has three sections: first, the seven kinds of goodness; second, the four minds; third, keeping the precepts. The first section on the seven kinds of goodness has two parts: first, questioning; second, explaining. Within the explanation there are three parts: indicating, explaining, and concluding. Indicating means stating the heading, declaring the number, and listing the names. Among these seven kinds of goodness, the first three apply to both self and other; the next two pertain exclusively to one's own practice; the last two pertain to converting others. If spoken of in terms of secondary and primary: the primary is converting others, while the secondary is one's own practice. Within the explanation there are two parts: first, explaining the distinct seven kinds of goodness; second, explaining the perfect seven kinds of goodness. Within the distinct seven kinds of goodness, there are seven chapters. In the first, explaining 'knowing the Dharma': Dharma applies to both self and other; because one knows the Dharma, one is able to practice for oneself and convert others. This chapter also has indicating, explaining, and concluding. The initial indication is as in the text. Within the second, the explanation, there are two parts: first, listing; second, explaining. Within the explanation, the twelve divisions of scriptures form twelve sections. First, 'sūtra': formerly it was said to be untranslated, with five meanings glossing it. Some say 'tallying scripture' (qìjīng), using this [Chinese term] to replace that [Sanskrit term]; some say 'tallying scripture' is the correct translation. Kāishàn says: 'It is merely general without distinction.' Zhuāngyán says: 'Having distinctions, these are verse and prose,' citing the Chéngshí Lùn: 'Geya versifies sūtra.' As for geya, in full it should be lokageya; geya is translated as line and also as verse; Kāishàn says 'equal lines'; Zhuāngyán says 'equal verses'; Guāngzhái says 're-versification'; these are verses that versify the prose. As for vyākaraṇa, in Sanskrit it is vyākaraṇa; the treatise calls it 'scriptures explaining the meaning'; here it is translated as prophecy, namely bestowing prophecy upon the six destinies, the three vehicles, and so forth. Regarding the gāthā scriptures, one [view] calls them 'unequal lines,' a second calls them 'unequal verses,' and a third calls them 'direct verses'—that is, isolated verses. What is meant by 'excepting sūtras' is excepting prose that is separately versified. Furthermore, 'and the various vinayas' also excepts such verses found in the vinaya, knowing that prose precedes them; those without prose are isolated verses. Udāna: the treatise calls it prose without verses. The sūtras call it spontaneous teachings without inquiry; this verse comes from the Dharmapada. Nidāna: the treatise calls it the sequence of beginnings and ends, that is, scriptures on causal conditions. Avadāna: the treatise calls it parable scriptures. Itivṛttaka: the treatise calls it *eka-vaṃśa-itivṛttaka; Kāishàn translates it as 'thus-spoken,' and Zhuāngyán translates it as 'past events.' Saying 'the scriptures of realms spoken by me' means that each has its distinction of realms, intending to clarify that each has its seal, hence called 'thus-spoken.' Jātaka: the treatise calls it 'past lives'; however, past lives and past events are not different, so combining the ninth makes it jātaka, and the eighth makes it itivṛttaka. When distinguished separately, the eighth is named past events, and the ninth is named past lives. Vaipulya: the treatise calls it 'broad'; in the present sūtra it is 'correct and broad' (fāngguǎng), and also called vaipulya. Plain 'broad' is the name in the Hīnayāna; 'correct and broad' is the name in the Mahāyāna. Adbhutadharma: that is, unprecedented phenomena. Upadeśa: that is, doctrinal discussion, also called the great teaching, and also called explaining the meaning; in the Mahāyāna, the name 'explaining the meaning' is dropped. Formerly, Guāngzhái termed vyākaraṇa as 'explaining the meaning,' meaning explaining the meaning of prophecy (and so forth). From 'if a bodhisattva can' down is the third, the general conclusion. Next, explaining 'knowing the meaning': that is, knowing the principle expressed by the twelve divisions of scriptures. Now to explain this: the interpretation here is extremely brief; one should say it means understanding the equal meaning of emptiness in the twelve divisions of scriptures, and furthermore understanding immeasurable meanings in a single phrase, and furthermore understanding the meaning of ultimate purity. If one understands these three meanings, the scope of the principle is complete. Third, 'knowing the time': performing the goodness of giving in such a time is converting others, while the remaining phrases mostly pertain to one's own practice. Fourth, from the explanation of 'knowing contentment' downward, the two kinds of goodness pertain to oneself. Fifth, 'knowing oneself': examining closely the good and non-good, as Zengzi said: 'I examine myself three times daily.' Sixth, from 'how does one know the assembly' downward, both kinds of goodness belong to converting others. Regarding 'knowing the assembly': one should fully know the assemblies of the ten dharmadhātus; the text briefly raises humans and the two vehicles. Applying the three karmic transformations to each and every assembly, it only briefly mentions body and speech. Moreover, converting others mostly uses body and speech and rarely uses the mind; therefore it is abbreviated. Seventh, 'knowing the superior and inferior': one should fully know the superior and inferior of the ten realms; the text is also brief. Not having faith is the icchantika, which is the hell realm; this is the most inferior. Not going to the monastery, lacking material merit, is the hungry ghost realm. Not bowing in worship is arrogance, which is the animal realm. Not listening to the Dharma and not accepting the Dharma's instruction, being flattering, crooked, perverse, and stubborn, is the asura realm. Not listening wholeheartedly, having scattered and unfocused goodness, is the human realm. Not contemplating the meaning: although listening wholeheartedly, being unable to contemplate the meaning, is the deva dharmadhātu. Being unable to practice, having only hearing and contemplation without wisdom derived from cultivation, is the expedient path of the two vehicles. Being shallow and inferior, these are all inferior; only seeking the Small Vehicle without great aspiration, even though realizing the truth, is also inferior; if one seeks the Great Vehicle, this is superior; viewing them in sequence up to the perfect and distinct [teachings], these are the realms of buddhas and bodhisattvas; in this way, step by step, they alternate as superior and inferior.