大般涅槃經義記 1.211

1.211

上來四段合為第一顯佛無為，自下第二明佛無待。於中有四：一明如來身患已亡、二「佛告」已下如來述讚、三因前言重明如來心患已盡、四文殊言「如是如是如汝說」下文殊述讚。就初段中，文殊初先催供反試；「純陀言」下，純陀以理明佛無待。文殊催中，先止前言、下正催之。止前言中，「如來次後自當廣說」，推說歸佛。佛〈哀歎〉下廣顯己常，名後自說。「我與汝」下自相抑止。「我之與汝俱覆有為」，息其論心。「有為、無為且共置」者，止其論言，暫停非永，故言且置。

The preceding four sections together constitute the first [major part], revealing that the Buddha is unconditioned. From here on, the second [major part] clarifies that the Buddha is without dependence. Within this there are four [sections]: first, clarifying that the afflictions of the Tathāgata's body are already extinguished; second, from "The Buddha told" onward, the Tathāgata's corroboration and praise; third, relying on the preceding words to re-clarify that the afflictions of the Tathāgata's mind are already exhausted; fourth, from Mañjuśrī's words, "So it is, so it is, as you have spoken" onward, Mañjuśrī's corroboration and praise. Within the first section, Mañjuśrī first presses for the offering to test him in reverse; from "Cunda said" onward, Cunda clarifies through reason that the Buddha is without dependence. In Mañjuśrī's pressing, he first halts the previous speech, and below directly presses him. In halting the previous speech: "The Tathāgata himself will afterwards explain at length" defers the preaching to the Buddha. The Buddha, from the "Lamentation" chapter onward, broadly reveals his own eternity, which is termed "himself explaining afterwards." From "I and you" onward, they restrain one another: "Both I and you conceal the conditioned" puts to rest their intent to debate; "Let us set aside for now the conditioned and the unconditioned" halts their debate in words—pausing temporarily rather than forever, hence he says "set aside for now."