大般涅槃經義記 1.186

1.186

上來第一明應須滅，不應請住。自下第二明真常存，不應請住。於中偈文多少不定，凡有三別：依一經本但有兩偈、依一經本有五偈半、依一經本有六行偈。六行者是，今依解釋。於中分二：前三偈半明真常住，彰其不應請住所以；後兩偈半正勸不應。前明應中，先勸不應、後出不應請住所以；今此先明不應所以、後勸不應，文之左右。前三偈半明真常中，分之為四：一斷集證真、二「究竟斷」下除苦得滅、三「我渡有」下明其除苦得滅故樂、四「以是緣」下明其斷集證真故常。初中「離欲」，明其斷集，諸過皆斷。欲過深重，受生之本，三毒之首，故偏說離。「善思」已下明其證真，善思是其趣證方便，「而證真實」正明入證。如來藏性是其真實，捨妄契真，說以為證。

The preceding was the first [part], explaining that the manifest [body] must perish and one should not request [him] to stay. From here down is the second [part], explaining that the true [body] is eternal and one should not request [him] to stay. In this, the verse text varies in length, having three distinctions in total: according to one sūtra edition there are only two verses; according to one sūtra edition there are five and a half verses; according to one sūtra edition there are six lines of verses. The six lines are correct, and the explanation now follows them. There are two parts within this: the first three and a half verses explain that the true [body] is eternally abiding, showing the reason why one should not request [him] to stay; the latter two and a half verses directly admonish that one should not [request him to stay]. In the preceding explanation of the manifest [body], it first admonished that one should not, and then presented the reason why one should not request [him] to stay; here, it first explains the reason why one should not, and then admonishes that one should not—this is a textual variation. In the first three and a half verses explaining the true and eternal, it is divided into four: first, severing the accumulation [of suffering] and realizing the true; second, from "ultimately severing" downward, removing suffering and attaining extinction; third, from "I cross the realm of becoming" downward, explaining that because suffering is removed and extinction attained, there is bliss; fourth, from "by this condition" downward, explaining that because the accumulation is severed and the true is realized, there is eternity. In the first, "departing from desire" explains the severing of accumulation, where all faults are completely severed. The fault of desire is profound and heavy, the root of receiving rebirth, and the chief of the three poisons; therefore, departing [from it] is specifically stated. From "skilfully contemplating" downward explains realizing the true: skilful contemplation is the expedient means for progressing toward realization; "and realizing the real" directly explains entering realization. The nature of the tathāgatagarbha is that which is real; renouncing delusion and according with reality is called realization.