大般涅槃經疏 23.4

23.4

起卷第九功德。開善云：第一至第六，始不聞聞至金心；第七第八，始於善友至慧解脫；第九第十，始於信心至三十七品，此卷即是第三周。又有師言：不爾，而此十德，兩兩莊嚴前之五行，乍淺乍深。今皆不然，前五行是修，今十德是證，證中功德淺深非一。若爾，何以前深後淺？答：亦有此義。如初功德已言不與聲聞辟支佛共，最後而言三十七品，聞道品名謂其初淺，論其義理超絕二乘（云云）。於中先標、次釋、三結。初標如文。次釋中為二：初明五事、次論義。初又三：一列、二釋、三歎。初文二：先徵。次列名者，信由內發得見聖性，直起中懷不為緣由，戒是信成。友全具菩提，聞於不說，如此五事多就理明，豈可言淺？在文可見。

Beginning the fascicle with the ninth virtue. Kāishàn says: From the first to the sixth, beginning with hearing what was unheard and reaching the adamantine mind; the seventh and eighth begin with good friends and reach wisdom-liberation; the ninth and tenth begin with the mind of faith and reach the thirty-seven factors [of awakening]; this fascicle is thus the third cycle. Another master says: It is not so; rather, these ten virtues adorn the preceding five practices in pairs, now shallow and now deep. Now, neither is correct: the preceding five practices are cultivation, whereas the present ten virtues are realization, and within realization the depth and shallowness of virtues are not of one kind. If so, why are the earlier ones deep and the later ones shallow? Answer: There is also this meaning. For instance, the first virtue already states that it is not shared with śrāvakas and pratyekabuddhas; the last mentions the thirty-seven factors, and hearing the name of the factors of the path one thinks they are initial and shallow, but discussing their doctrinal principles, they transcend the two vehicles (and so forth). Within this there is first a statement, next an explanation, and thirdly a conclusion. The initial statement is as in the text. In the following explanation there are two: first, clarifying the five matters; next, discussing the doctrine. The first also has three: first, listing; second, explaining; third, praising. In the first text there are two: first, inquiring; next, listing the names: faith arises from within, enabling one to see the noble nature; being upright arises from the inner mind, not relying on external conditions; precepts are accomplished through faith; the friend is fully endowed with bodhi; and hearing what is unspoken. These five matters are mostly explained with reference to principle; how could one say they are shallow? It can be seen in the text.