大般涅槃經疏 23.14

23.14

次明第十功德，亦先標、次釋。釋中舊用三十七品為體。興皇云：涅槃佛性為體。舊以菩薩行因，道品是因，故以前文為體。興皇云：前諸功德未以涅槃為體，最後義深故取後文為體。問：此中何不用六度而用道品？一解云：但是略耳。一解云：《釋論》云「六度是遠因，道品是近因。」今明不爾，道品攝度、捨覺攝檀，餘皆可見。《婆沙》文中以十一法攝於道品，十一與六名體相當，但餘二念通於諸度。就文為二：初明功德、次論義。初又二：先明道品入涅槃；次簡得失，信者為得、不信者為失。初功德云不聞聞者，常住祕藏即是中道。不聞聞者外道經書毘伽羅論即俗諦，不聞聞十一部經即真諦。三諦一心中不聞而聞，今第十功德亦如是。三十七品即真諦，入大涅槃即中道，為諸眾生分別演說即俗諦。此亦一心三諦，始終不異。若能信者入大涅槃，意謂此解方近於理（云云）。興皇以最後功德涅槃為體，第九已上皆不如此。此解大失，已如前難。論義為二：一問、二答。答為二：先舉惡人為誡、次舉善人為勸。惡人為三：先法說；次舉五譬；三還合五譬，先別合、後總合。初譬栴檀貿凡木者，二車並載，一炭一檀。值冬炭，售檀者遂乃燒香為炭，雖得易售而無所直。持戒者貧寒饑渴，見破戒者富𥈇飲啖，即毀於戒甘嗜飲食，所利無幾所失者大。次譬中云金易鍮石者，昔人乘馬腰著金帶，見乘驢者著驢絛帶，即便問之：「市中何物貴？」彼即答云：「驢絛甚貴。」其即易之。人為色聲而棄正法，其猶如是。餘三譬，如文。別合，如文。「善男子當爾之時」下，二舉善人。

Next, clarifying the tenth virtue, which is also first stated and then explained. In the explanation, the past [masters] took the thirty-seven aids to enlightenment as the essence. Master Xīnghuáng said: Nirvāṇa and the buddhadhātu are the essence. The past [masters held that] as the bodhisattva practices the causes, and the aids to enlightenment are the causes, they therefore took the preceding text as the essence. Xīnghuáng said: The preceding virtues did not take nirvāṇa as their essence, but the final meaning is deep, and therefore he took the subsequent text as the essence. Question: Why are the six pāramitās not used here, but rather the aids to enlightenment? One explanation says: It is merely an abbreviation. Another explanation says: The Commentary (*Mahāprajñāpāramitopadeśa) says, "The six pāramitās are the distant cause, and the aids to enlightenment are the proximate cause." Now it is clarified that this is not so: the aids to enlightenment subsume the pāramitās; the factor of enlightenment of equanimity subsumes dāna, and the rest can all be seen accordingly. The text of the *Vibhāṣā subsumes the aids to enlightenment under eleven factors; these eleven correspond in name and essence to the six [pāramitās], with only the remaining two mindfulnesses extending through all the pāramitās. Coming to the text, there are two parts: first, clarifying the virtue; next, doctrinal debate. The first also has two parts: first, clarifying that the aids to enlightenment lead into nirvāṇa; next, distinguishing gains and losses: those who have faith attain gain, while those who do not have faith suffer loss. The first virtue says that "hearing what has not been heard" means that the eternally abiding secret treasury is precisely the middle way. "Hearing what has not been heard" regarding the non-Buddhist scriptures and vyākaraṇa treatises is the conventional truth; "hearing what has not been heard" regarding the eleven divisions of scriptures is the ultimate truth. Within the three truths in one mind, one hears what has not been heard; the tenth virtue now is also like this. The thirty-seven aids to enlightenment are the ultimate truth; entering great nirvāṇa is the middle way; analyzing and expounding for the sake of sentient beings is the conventional truth. This is also the three truths in one mind, not different from beginning to end. If one is able to believe, one enters great nirvāṇa; the meaning is that this interpretation alone comes close to the principle (and so forth). Xīnghuáng took nirvāṇa as the essence of the final virtue, but the ninth and above were not like this. This interpretation has great faults, as already refuted earlier. The doctrinal debate has two parts: first, questions; second, answers. The answers have two parts: first, citing evil persons as an admonition; next, citing good persons as an encouragement. The evil persons have three parts: first, a doctrinal explanation; next, giving five metaphors; third, correlating back to the five metaphors, first correlating them individually and then correlating them collectively. The first metaphor of trading sandalwood for ordinary wood: two carts were loaded together, one with charcoal and one with sandalwood. Meeting winter with charcoal [in demand], the one selling sandalwood thereupon burned the incense into charcoal; although he made an easy sale, it was worth nothing. A precept-keeper who is cold, poor, hungry, and thirsty, seeing a precept-breaker wealthy, well-nourished, and feasting, violates the precepts and craves food and drink; what is gained is negligible, but what is lost is immense. In the next metaphor of exchanging gold for brass: in ancient times a man rode a horse wearing a gold belt around his waist, and saw one riding a donkey wearing a donkey-girth belt. He then asked him: "What item is expensive in the market?" The other replied: "Donkey girths are very expensive." He immediately exchanged it. For someone to abandon the true Dharma for sights and sounds is just like this. The remaining three metaphors are as in the text. The individual correlations are as in the text. From "Good man, at that time" downwards is the second part, citing good persons.