大般涅槃經疏 23.4

23.4

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.