大般涅槃經集解 1.33

1.33

案僧亮敘曰：如來始自道場、終於雙樹，三說涅槃，而二是方便、一是真實。何者？初開三究竟，謂一方便也，但說解脫是涅槃身智，是有為也。二方便中，雖說《法華》破三究竟，而身智故，是有為也；今雙樹之說，身智即涅槃故，謂究竟無餘之說也。寶亮敘曰：群品根異則教成五別，猶物迷障重未能安深，所以先開方便之說，資今圓常之旨。蒙昔教以習心，稍涉虛以入道，體常無常二輪雙徹，鑒生死為不有之有、涅槃為不無之無。既安真而悟理、識苦空而斷迷，自非脩行八道發理緣之知，則煩惑不遣、生死難除。故今教之興，開神明之妙體也，故開宗之始，借喻伊字不縱不橫，異昔有餘無餘也。僧宗敘曰：今所以唯錄取解脫以標經者，有二義：一明理在萬惑之外；二者斥昔解脫之執。昔日小乘，患身智起動，求滅此患而憑解脫，是故用今之勝以代昔也。智秀敘曰：如來化始鹿園、旨窮鷲岳，唯明道極灰盡、善必菩提，未辨含情抱氣悉成無等；但說壽量長遠復倍上數，未明正覺虛凝湛焉不滅。今此經者，以至極妙有為指南、常住佛性為宗致，明闡提則正因無改、辨法身則圓果嶷然，所謂無餘之至教、究竟之極說也。

Sengliang sets forth: From the bodhimanda to the Twin Śāla Trees, the Tathāgata spoke of nirvāṇa three times: two were upāya, and one was true reality. How so? First, he opened the three ultimates, which was one upāya, speaking only of vimokṣa as nirvāṇa, while embodiment and wisdom were saṃskṛta. In the second upāya, although he spoke the Saddharmapuṇḍarīka Sūtra to dismantle the three ultimates, embodiment and wisdom were still saṃskṛta; now, in the teaching at the Twin Trees, embodiment and wisdom are themselves nirvāṇa, which is called the definitive teaching without remainder. Baoliang sets forth: Because the faculties of the various classes of beings differ, the teachings become five distinct divisions; since beings are heavily obstructed by delusion and cannot yet settle into the profound, he first opened teachings of upāya to assist today's purport of consummate permanence. Receiving previous teachings to train the mind, they gradually traversed emptiness to enter the Path, realizing the permanence and impermanence of the two wheels in mutual penetration, contemplating saṃsāra as the being of non-being and nirvāṇa as the non-being of non-non-being. Once they settled into the true and awakened to the principle, recognized suffering and emptiness and severed delusion—were it not for cultivating the eightfold path and giving rise to knowledge based on principle, defilements would not be dispelled and saṃsāra would be difficult to eliminate. Therefore, the arising of today's teaching opens the wondrous substance of the spiritual intelligence; thus at the start of establishing the doctrine, he borrowed the analogy of the letter 'I' which is neither vertical nor horizontal, differing from the former with-remainder and without-remainder. Sengzong sets forth: The reason only vimokṣa was selected to designate the sūtra today has two meanings: first, to clarify that principle lies beyond all delusions; second, to refute former attachments regarding vimokṣa. Formerly, the Hīnayāna troubled over the movement of embodiment and wisdom, seeking the extinction of this trouble by relying on vimokṣa; therefore, today's excellence is used to replace the past. Zhixiu sets forth: The Tathāgata's teaching began in the Deer Park and reached its ultimate import on Vulture Peak; it only clarified that the path culminates in ash and extinction, and that good inevitably leads to bodhi, without discerning that all who possess consciousness and breathe air will attain the Peerless One; it only spoke of a lifespan long and vast, doubling the former numbers, without clarifying that the Rightly Awakened One is empty, congealed, serene, and indestructible. Now this sūtra takes the supreme wondrous being as its guide and the permanently abiding buddhadhātu as its core doctrine, clarifying that for icchantikas the direct cause does not alter, and discerning that for the dharmakāya the consummate result stands lofty and firm; it is what is called the supreme teaching without remainder, the ultimate and definitive expounding.