大般涅槃經義記 1.209

1.209

上來立喻，下次教勸。於中文有六句三對：一邪正相對，「有慚愧者不應觀佛同於諸行」，明正不應，「外道邪見可說如來同於諸行」，彰邪所應；二持犯相對，「持戒比丘不應如是生有為想」，明持不應，「若言如來是有為」下，彰犯所為，「若言有為即是妄語」，明有罪因，「死入地獄」，彰有罪果；三心言相對，「如來無為不應說言如來有為」，勸捨邪言，「汝從今日應捨無智，求正智」等，勸捨邪心。上來教勸。「若能」下合，前六句中但合第六，文相可知。

The above sets forth the simile; next comes the instruction and exhortation. In this text there are six phrases forming three pairs: First, the contrast between the mistaken and the correct: "Those with shame and conscience should not regard the Buddha as identical with conditioned formations" clarifies what is correct and should not be done; "Heterodox persons with wrong views may say that the Tathāgata is identical with conditioned formations" shows what accords with the mistaken. Second, the contrast between upholding and violating precepts: "A precept-holding monk should not generate the notion of the conditioned like this" clarifies that an upholder should not do so; from "If one says that the Tathāgata is conditioned" onward shows what the violator does; "If one says he is conditioned, that is false speech" clarifies that it is a cause of sin; "upon death he enters hell" shows the retribution of sin. Third, the contrast between mind and speech: "The Tathāgata is unconditioned; one should not say that the Tathāgata is conditioned" exhorts abandoning mistaken words; "From this day forth, you should abandon ignorance and seek right wisdom" and so forth exhorts abandoning the mistaken mind. The above is the instruction and exhortation. From "If one is able to" onward is the application. Among the preceding six phrases, it only applies the sixth; the structure of the text is clear.