大般涅槃經集解 31.32

31.32

案僧亮曰：此以隨用作異為譬也。如來一道，隨大小乘根，廣略為別耳。從一至九，是三乘雜說。下言大乘一道無二者，三世諸佛有同見有、無同見無，大乘道也。定慧者，以戒遠不說也。見智慧者，推求名見也，了真名慧也，審定名智也。見道者，如得果以初見為名重，更修習進求上果名修也。結盡不修，名無學也。五種因利鈍，得滅盡定；為名六種，因人因道也。念佛三昧者，唯佛念佛，真得佛相，可名為定。僧宗曰：第三譬明道雖是一，以善巧故，種種說異也。一道者，此明如來隨根緣故，致教不同，應前譬也。信行法行道者，此經意與數論為異，論釋信行法行是五方便以還，尋此文意乃至見諦道中也。信解脫見得猶是前二，以入思惟通三果制也。身證者，此二人俱能作身證也。說十力無畏為道者，無進求之義，以其有解脫道義，亦可是緣中說道也。後三譬義可知。

Sengliang comments: This uses creating distinctions according to usage as a simile. The Tathāgata's single path is distinguished as broad or brief in accordance with the capacities of the Mahāyāna and Hīnayāna. From one to nine, these are mixed discourses of the three vehicles. When it says below that 'the Mahāyāna is a single path without a second', it means that all Buddhas of the three times identically see existence where there is existence and identically see nonexistence where there is nonexistence; this is the Mahāyāna path. 'Samādhi and prajñā' are spoken of without mentioning śīla because it is more distant. Regarding 'seeing, wisdom, and knowledge': investigating is called 'seeing'; understanding the truth is called 'prajñā'; examining and determining is called 'knowledge'. Regarding 'the path of seeing': as in attaining the fruit, initial seeing is taken as its name; cultivating repeatedly to advance and seek higher fruits is called 'cultivation'. When bonds are exhausted and one no longer cultivates, it is called 'aśaikṣa'. Five kinds rely on sharpness or dullness of faculties to attain the cessation absorption; six kinds are designated based on persons and based on paths. Regarding the 'buddhānusmṛti-samādhi': only when a Buddha is mindful of a Buddha and truly attains the Buddha's marks can it properly be called samādhi. Sengzong says: The third simile clarifies that although the path is one, through skillful means it is expounded variously. The 'single path' clarifies that because the Tathāgata accords with faculties and conditions, his teachings differ, answering the earlier simile. Regarding 'the path of those devoted to faith and those devoted to dharma': the meaning in this sūtra differs from the Abhidharma; the treatises explain that those devoted to faith and those devoted to dharma are from the five skillful means downward, but examining the meaning of this text, they extend even into the path of seeing the truths. 'Liberation through faith' and 'attainment of views' are still the former two, designated as penetrating the three fruits upon entering contemplation. 'Bodily realization' means that both of these two persons can achieve bodily realization. Explaining the ten powers and fearlessnesses as the path lacks the meaning of progressive seeking; because it possesses the meaning of the path of liberation, the path may also be spoken of in terms of conditions. The meaning of the latter three similes can be known [by this]."