大般涅槃經疏 28.9

28.9

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.