大般涅槃經疏 24.10

24.10

「畢竟有二種」下，第二應須修道。正答前何用修道之問。眾生等有一乘正性，應須修於六度莊嚴，若不修不得正性。他云：一乘是萬善。今此文中則以一乘為中道正性，此一道清淨能運眾生作佛，故名一乘，豈同萬善？文中為二：先唱章門、次解釋。初章門有兩雙四隻。次釋中，先釋以六度為莊嚴，一乘為究竟；次釋世間出世間。初六度與一乘更無別體，但隨義異釋，其間有譬、有合。初譬云忉利、欝越果報雖勝，人不得見佛性。既為無明所覆不能得見，故須修道。「復次佛性」下，釋後兩隻，又二：先偏釋出世畢竟、後雙釋世出世兩畢竟。初又三：一出體、二釋名、三舉類。初如文。次釋名中云首楞嚴，翻為堅固。和闍黎，翻修治心。而此三昧有通有別，別在終心，通通諸地。「如一三昧」下，三舉類。覺名定覺，即七覺中定覺分。正名正定，即八正中正定。又云覺名定覺，即八大人中定覺。楞嚴亦爾，有五種名（云云）。「善男子一切眾生」下，第二雙釋世出世兩畢竟，下中即世間畢竟，上定即出世畢竟。於中二：先具釋三定、後重釋上定。初釋三定中，先釋上定即是佛性，或云了因、或云正因；中定即色界定；下定即心數定。數人云：十數並起呼為大地，通五品，謂善、惡、無記、不共、穢污等。成論云：法起十數，義說為十。或云欲界十居，止是十數，三塗、人、六天。「一切眾生悉有」下，重釋出世，即首楞嚴，《釋論》名為健相三昧。「善男子我於一時」下，第三引證答。此明如來觀機可不，或說佛與佛性無差、或時說異，或說修道、或說不修。例如知外道機，應須說我、應說無我（云云）。文為二：先正引昔證今、次更會通。初引昔證今，又二：先引昔、次證今。引昔又三：一明洗浴、二外道論義、三時眾得益。「是佛性」下，二證今。正言佛性非我而說為我，不應定執，詶修道之問。「如來有因緣」下，二是會通。如來自在，或以我為無我、無我為我。又一解、在因佛性，故言無我；在果佛性，故言有我（云云）。

From "The ultimate is of two kinds..." below is the second: one must cultivate the Path. This directly answers the earlier question of what use there is in cultivating the Path. Sentient beings equally possess the direct nature of the One Vehicle, and they must cultivate the adornment of the six perfections; if they do not cultivate them, they will not attain the direct nature. Others say: "The One Vehicle is the myriad good practices." Now in this text, the One Vehicle is taken as the direct nature of the middle way; this single pure path can convey sentient beings to become buddhas, hence it is named the One Vehicle—how could it be identical to the myriad good practices? The text has two parts: first, stating the section headings; second, explaining them. The initial section headings have two pairs and four items. In the explanation that follows, it first explains taking the six perfections as the adornment and the One Vehicle as the ultimate; next, it explains the mundane and supramundane. First, the six perfections and the One Vehicle have no distinct essences, but are merely explained differently according to their meanings; among them there are analogies and applications. The first analogy says that although the retributions in Trāyastriṃśa and Uttarakuru are superior, people there cannot see the buddhadhātu. Since they are covered by ignorance and cannot see it, they must cultivate the Path. From "Furthermore, the buddhadhātu..." below explains the latter two items, again in two parts: first, explaining only the supramundane ultimate; next, explaining both the mundane and supramundane ultimates together. The first part also has three: first, bringing out the essence; second, explaining the name; third, citing similar categories. The first is as in the text. In the second, explaining the name, it says that śūraṅgama is translated as "firm." *Upādhyāya* is translated as "cultivating and regulating the mind." Yet this samādhi has general and specific aspects: the specific resides in the ultimate mind, while the general pervades all the bhūmis. From "Just as one samādhi..." below is the third, citing similar categories. "Awakening" is named the concentration awakening, that is, the concentration limb of awakening among the seven limbs of awakening. "Right" is named right concentration, that is, the right concentration among the eightfold right path. It also says that "awakening" is named the concentration awakening, that is, the concentration awakening among the eight [qualities of] great persons. Śūraṅgama is also like this, having five names (and so forth). From "Good man, all sentient beings..." below is the second, explaining both the mundane and supramundane ultimates together: the lower and intermediate are the mundane ultimate, while the superior concentration is the supramundane ultimate. Therein are two parts: first, explaining the three concentrations in full; next, re-explaining the superior concentration. In the first explanation of the three concentrations, it first explains that the superior concentration is precisely the buddhadhātu, either called the revealing cause or called the direct cause; the intermediate concentration is the form-realm concentration; the lower concentration is the mental-concomitant concentration. The Sarvāstivāda masters say: ten mental concomitants arise together, called the universal factors, pervading the five categories, namely good, evil, indeterminate, unshared, defiled, and so forth. The Chengshi says: phenomena arise with ten mental concomitants, conventionally explained as ten. Or it is said: the ten residences of the desire realm are simply the ten mental concomitants—the three evil paths, humans, and the six desire heavens. From "All sentient beings have..." below re-explains the supramundane, which is the śūraṅgama, named the "valiant aspect samādhi" in the *Mahāprajñāpāramitopadeśa*. From "Good man, at one time I..." below is the third, answering by citing proof. This clarifies that the Tathāgata observes whether the capacities of beings are ready: at times he teaches that the Buddha and buddhadhātu are non-different, at times he teaches that they are different, at times he teaches cultivation of the Path, and at times he teaches non-cultivation. For example, knowing the capacities of non-Buddhists, he should preach the self, or he should preach non-self (and so forth). The text has two parts: first, directly citing the past to corroborate the present; next, further reconciling and synthesizing. The first, citing the past to corroborate the present, also has two parts: first, citing the past; next, corroborating the present. Citing the past also has three parts: first, clarifying the bathing; second, the non-Buddhists' debate; third, the assembly gaining benefit. From "This buddhadhātu..." below is the second, corroborating the present. Directly stating that the buddhadhātu is non-self yet taught as self, one should not hold to it fixedly; this answers the question regarding cultivating the Path. From "The Tathāgata, due to conditions..." below is the second, reconciling and synthesizing. The Tathāgata is completely sovereign: he either takes self as non-self, or non-self as self. Furthermore, another explanation says: in the cause it is buddhadhātu, hence it is said to be non-self; in the fruit it is buddhadhātu, hence it is said to be self (and so forth).