大般涅槃經疏 28.9

28.9

「善男子如來具足」下，第二明根性不定或惡或善。又二：初正明不定、後更問答論義。初又二：初明不定、次斷善根。初明不定又三：一知不定根、二出不定相、三結不定。初如文。次文者，數習則利，轉下為中上；不習則鈍，轉上為中下。三結，如文（云云）。「以無定故」下，二明不定故故斷善根。又三：初明不定斷善、次明若定則不爾、三「是故」下證不定。「迦葉白佛」下，第二論義（云云）。問可見。佛答為二：初就善星答、後就餘人答，非但知善星根性，亦知餘人根性。初又三：初明其居王位即能破滅。「善星若不」下，二明出家不出家俱能斷善。出家增其敬長、讀誦、修定等善，具如上說。「若我不聽」下，三結知根力。次「佛觀眾生」下，約餘人為答，又二：初明不定、次辨升沈。初又二，有斷善、生善。初斷善又三：一正斷善、次「何以故」下出斷善之行、三「以是因緣」下結其斷善。次「如來復知」下，二明生善，有法、譬、合。法可見。譬中，泉譬佛性，村譬陰身，熱渴譬苦逼，欲往譬求樂心，邊智者譬佛菩薩。合譬中二：先合、次結知根力。「爾時世尊取地少土」下，二明升沈不同，沈多升寡。又三：初舉事問；次領旨奉答；三合，又三：初就果合、次就因合、三結知根力。

From "Good son, the Tathāgata possesses fully" onwards is the second [part], explaining that the faculties and nature are indeterminate, being either evil or good. This also has two parts: first, directly explaining the indeterminacy; later, further questions, answers, and discussion of meaning. The first also has two parts: first, explaining indeterminacy; next, severing the roots of goodness. The first, explaining indeterminacy, further has three parts: 1. knowing the indeterminate faculties; 2. setting forth the characteristics of indeterminacy; 3. concluding the indeterminacy. The first is as in the text. As for the next passage: with repeated practice they become sharp, shifting from lower to medium and higher; without practice they become dull, shifting from higher to medium and lower. The third, the conclusion, is as in the text (and so on). From "Because there is no determinacy" onwards is the second [part], explaining that because of indeterminacy the roots of goodness are severed. This also has three parts: first, explaining that indeterminacy severs goodness; next, explaining that if they were determinate it would not be so; third, from "Therefore" onwards, proving indeterminacy. From "Kāśyapa addressed the Buddha" onwards is the second, discussing the meaning (and so on). The question can be understood. The Buddha's reply has two parts: first replying regarding Sunakṣatra, and later replying regarding other persons; not only did he know Sunakṣatra's faculties and nature, he also knew the faculties and natures of other persons. The first also has three parts: first, explaining that if he occupied the royal throne he would destroy [the Dharma]. From "If Sunakṣatra had not" onwards is the second, explaining that whether leaving the household or not leaving the household, he would in both cases sever goodness. Leaving the household increased his goodness of respecting elders, recitation, cultivating concentration, and so forth, fully as explained above. From "If I had not permitted" onwards is the third, concluding with the power of knowing faculties. Next, from "The Buddha observes sentient beings" onwards is the reply regarding other persons, which again has two parts: first, explaining indeterminacy; next, discerning ascent and descent. The first also has two parts: severing goodness and generating goodness. The first, severing goodness, again has three parts: 1. directly severing goodness; next, from "Why?" onwards, setting forth the practices of severing goodness; 3. from "By this reason" onwards, concluding his severing of goodness. Next, from "The Tathāgata further knows" onwards is the second, explaining the generation of goodness, which has doctrine, analogy, and application. The doctrine can be understood. In the analogy, the spring illustrates buddhadhātu, the village illustrates the body of the aggregates, burning thirst illustrates the oppression of suffering, wishing to go illustrates the mind seeking happiness, and the wise person at the side illustrates the Buddhas and bodhisattvas. In the application of the analogy there are two parts: first applying it, and next concluding with the power of knowing faculties. From "At that time the World-Honoured One took up a little earth from the ground" onwards is the second, explaining that ascent and descent differ, descent being frequent and ascent rare. This also has three parts: first, raising an event to ask; next, receiving the instruction and respectfully replying; third, applying the analogy, which again has three parts: first applying it in terms of the fruit; next applying it in terms of the cause; third, concluding with the power of knowing faculties.