大般涅槃經疏 22.6

22.6

次明第四功德，文為二：初明功德、次論義。初為四：初標、次列章門、三解釋、四結。冶城云：前兩是地前、後八配八地。前言根深即性地，亦是生空。決定心入初依，亦是法空。後八，初不觀福田即初地檀滿，第十斷除二邊即八地。是義不然，今並是真證功德。「云何根深」下，第三解釋，文中第五第六合為一釋。釋初章，文為三：標、釋、結。初事中具足五義：一根本、二根深、三根廣、四根長、五根勝。不放逸即是根本。若通塗行善皆不放逸，若別論者以初檢心為不放逸，具此兩意以為根本。次阿耨三菩提根者，即是根深。深窮實相到際即真，是菩提根，故言深也。一切諸佛諸善根本皆不放逸，即是根廣。以能增長，即是根長。諸善中勝，即是根勝。凡舉十三譬，譬其勝相。「云何不放逸」下，凡舉十根重釋根長。具此十義，深固難拔。私謂：長勝既以多義解釋，驗三亦然。餘四皆十、皆十三。

Next, the fourth virtue is explained; the text is divided into two: first, explaining the virtue, and next, discussing its meaning. The first has four parts: first, indicating; second, listing the chapter headings; third, explaining; fourth, concluding. [Master] Yěchéng said: "The first two pertain to the stages before the bhūmis, and the latter eight correspond to the eight bhūmis. The previous statement that the roots are deep refers to the stage of nature, which is also the emptiness of persons. Entering the first reliance with a determinate mind is also the emptiness of dharmas. Among the latter eight, the first—not regarding the field of merit—is the perfection of dāna on the first bhūmi; the tenth—severing the two extremes—is the eighth bhūmi." This interpretation is incorrect; now, all of these are the virtues of true realization. From "How are the roots deep?" below is the third part, explaining; in the text, the fifth and sixth are combined into a single explanation. In explaining the first heading, the text is divided into three: indicating, explaining, and concluding. In the initial matter, five meanings are fully possessed: first, the fundamental; second, the roots are deep; third, the roots are vast; fourth, the roots are long; fifth, the roots are superior. Non-negligence is the fundamental. If spoken of generally, practicing good in all ways is non-negligence; if spoken of specifically, the initial examination of the mind is non-negligence; having both of these meanings constitutes the fundamental. Next, the root of anuttarasamyaksaṃbodhi is that the roots are deep. Deeply plumbing dharmatā to its ultimate limit is the truth; this is the root of bodhi, and hence it is called "deep." That all the good roots of all buddhas are based on non-negligence is that the roots are vast. Because they are able to increase and grow, the roots are long. Being superior among all goods, the roots are superior. It cites thirteen metaphors in all to illustrate its superior aspects. From "What is non-negligence?" below, it cites ten roots in all to re-explain that the roots are long. Possessing these ten meanings, it is deep, solid, and difficult to uproot. Personally, I say: since "long" and "superior" are explained through many meanings, examining the other three reveals they are also like this. The remaining four all have ten and all have thirteen.