大般涅槃經義記 1.129

1.129

就初開宗顯德分中，四句釋之，一辨開宗顯德之義。宗謂常果，開有二種：一者拂應顯真名開、二者破小顯大名開。〈純陀章〉中拂應顯真，名為開宗。〈哀歎章〉中破小顯大，說為開宗。良以常宗昔為無常化迹所隱，故須拂應顯真以開；昔為小乘言迹所覆，故須破小顯大以開。二就人辨開。人有二種：一是所寄、二是所為。所寄是佛，所為眾生。所為眾生身有常性，惑障所覆而不覺知，猶如貧女宅中寶藏莫能知者，今欲即忘，顯真令入，但就妄辨真理在難彰，故寄佛以開。雖說佛常，意顯眾生身有常性，令其趣入。三對人辯開，人有二種：一聖化所對，影響之流；二聖化所為，當機之眾。純陀、文殊是其影響，諸比丘等無常學人是其所為。所為智劣，分外常義不能諮啟，是故先於〈純陀章〉中對其影響開示常法。因前開宗，諸比丘等於常法中漸能悟入，故〈哀歎〉下對其所為廣解常義。四分文解釋。〈純陀章〉中對其影響，開示如來菩提報常；〈哀歎章〉中對其所為，顯明如來涅槃法常。此二何異而須別論？通釋是一，一切諸德寂名涅槃，虛通無礙悉名菩提，隨相別分，非無差異。異有三種：一因果分別，因名菩提，菩提是道，因中所行通人趣果，故悉名道，果名涅槃，涅槃是滅，至果捨修，無為安寂，故悉名滅；二行斷別說，一切行德悉名菩提，一切斷德齊稱涅槃；三就性淨方便別論，如下文說「生因所起方便之果悉名菩提，了因所顯性淨之果說為涅槃」，今依後門方便報麁，為是先明性淨法細，故在後辯。

Regarding the initial section that establishes the central doctrine and reveals virtue, it is explained through four clauses: First, discerning the meaning of establishing the central doctrine and revealing virtue. The central doctrine refers to the eternal fruit. "Establishing" has two kinds: first, brushing away the manifested to reveal the true is called establishing; second, refuting the Small to reveal the Great is called establishing. In the "Cunda Section," brushing away the manifested to reveal the true is called establishing the central doctrine. In the "Lamentation Section," refuting the Small to reveal the Great is called establishing the central doctrine. Truly, because the eternal doctrine was formerly concealed by the transformative traces of impermanence, it was necessary to brush away the manifested to reveal the true in order to establish it; because it was formerly covered by the verbal traces of the Small Vehicle, it was necessary to refute the Small to reveal the Great in order to establish it. Second, discerning the establishment with respect to persons. Persons are of two kinds: first, that upon which it is lodged; second, those for whose sake it is done. That upon which it is lodged is the Buddha; those for whose sake it is done are sentient beings. The sentient beings for whose sake it is done possess an eternal nature in their bodies, yet covered by the obstacles of delusion, they are unaware of it—just like the treasure in the poor woman's house which no one could know. Now, wishing to take delusion itself to reveal the true and cause them to enter, yet discerning the true principle solely with respect to delusion would be difficult to make manifest, it is therefore lodged upon the Buddha in order to establish it. Although speaking of the Buddha as eternal, the intention is to reveal that sentient beings have an eternal nature in their bodies, causing them to advance into it. Third, discerning the establishment with respect to the recipients. Persons are of two kinds: first, those addressed by the noble transformation, who are of the reflecting cohort; second, those for whose sake the noble transformation is done, who are the assembly suited to the capacity. Cunda and Mañjuśrī are the reflecting cohort; the monks and other learners of impermanence are those for whose sake it is done. Those for whose sake it is done have inferior wisdom and are unable to inquire about the eternal meaning that lies beyond their capacity; therefore, the eternal Dharma is first opened and shown to the reflecting cohort in the "Cunda Section." Relying on the previous establishment of the central doctrine, the monks and others are gradually able to awaken and enter into the eternal Dharma; therefore, from "Lamentation" onward, the eternal meaning is extensively explained for those for whose sake it is done. Fourth, dividing the text and explaining it. In the "Cunda Section," the Tathāgata's reward-eternity of bodhi is opened and shown to the reflecting cohort; in the "Lamentation Section," the Tathāgata's dharma-eternity of nirvāṇa is revealed and clarified for those for whose sake it is done. How do these two differ such that they must be discussed separately? In a comprehensive explanation they are one: all virtues being quiescent is called nirvāṇa; being open, pervasive, and unobstructed is entirely called bodhi. When distinguished according to specific characteristics, they are not without difference. Differences are of three kinds: first, distinguishing cause and fruit: the cause is called bodhi—bodhi is the path, and what is practiced in the causal stage enables persons to advance to the fruit, and hence is entirely called the path; the fruit is called nirvāṇa—nirvāṇa is cessation, and upon reaching the fruit one abandons cultivation, unconditioned and peacefully quiescent, and hence is entirely called cessation; second, distinguishing practice and severance: all virtues of practice are entirely called bodhi, while all virtues of severance are equally termed nirvāṇa; third, discussing them with respect to natural purity and expedient means: as the text below says, "The fruit of expedient means arising from generative causes is entirely called bodhi; the fruit of natural purity revealed by revealing causes is spoken of as nirvāṇa." Now, relying on the latter approach, the reward of expedient means is coarse, which is why it is clarified first; the dharma of natural purity is subtle, and therefore it is discerned afterward.