大般涅槃經疏 19.18

19.18

「爾時彼告」下，第二正是滅罪，為二：前略說法、次廣說法。初略，文又二：初略說、次領解。略說又三：初許誡、次正說、三結。正說中，先標二十事、次釋。釋中為十雙：初明無無漏真法、次明無有漏似解，此真似為一雙。次初通明有生死惡因、後明墮三塗惡果為一雙。三初明無道前智慧方便、次明無道前修定之力為一雙。四初明四倒生死唯苦無常、後明不脫八難倒難為一雙。五冤讎為一雙。六初不免三塗苦果、後不免苦因子果兩縛為一雙。七無始無終為一雙。八空有為一雙。九因果為一雙。十癡逸為一雙。今約三諦釋二十觀。一無無漏無善根者，此無真諦中真似之法生死未調。深坑怖畏者，此俗諦中因果有畏。兩句佛性者，此無中道道前慧定方便。四倒是煩惱道，八難是苦道，冤家諸有是業道（云云）。「凡夫之人」下，第三結得失。作二十種觀者為得、不觀為失，如文。「阿闍世言」下，第二領解。

From "At that time he told" onwards is the second main part: truly eliminating the crime, which has two parts: first, expounding the Dharma in brief; next, expounding the Dharma in detail. First, the brief exposition also has two parts: first, expounding in brief; next, understanding and accepting. The brief exposition also has three parts: first, promising and admonishing; next, the direct exposition; third, the conclusion. In the direct exposition, he first presents twenty matters and next explains them. In the explanation, there are ten pairs: First, explaining the absence of the undefiled real Dharma, and next explaining the absence of defiled approximate understanding; this real and approximate form one pair. Next, first generally explaining that there are evil causes of saṃsāra, and later explaining falling into the evil effects of the three miserable realms form one pair. Third, first explaining the absence of wisdom and skillful means prior to the path, and next explaining the absence of the power of cultivating concentration prior to the path form one pair. Fourth, first explaining that the four inversions of saṃsāra are solely suffering and impermanence, and later explaining the failure to escape the eight difficulties and inverted hardships form one pair. Fifth, enemies form one pair. Sixth, first not escaping the suffering effects of the three miserable realms, and later not escaping the suffering causes—the two fetters of cause and effect form one pair. Seventh, beginninglessness and endlessness form one pair. Eighth, emptiness and existence form one pair. Ninth, cause and effect form one pair. Tenth, delusion and negligence form one pair. Now, interpreting the twenty contemplations in terms of the three truths: First, having no undefiled [dharmas] and no roots of goodness means lacking the real and approximate dharmas of the ultimate truth, so that saṃsāra is not yet subdued. Being terrified of the deep pit means that within the conventional truth, causes and effects are fearful. The two clauses on buddhadhātu mean lacking the skillful means of wisdom and concentration prior to the middle way. The four inversions are the path of afflictions; the eight difficulties are the path of suffering; enemies and all states of existence are the path of karma, and so on. From "A common person" onwards is the third part: concluding with gain and loss. Making the twenty kinds of contemplation constitutes gain; failing to contemplate constitutes loss, as in the text. From "Ajātaśatru said" onwards is the second part: understanding and accepting.