大般涅槃經義記 1.223

1.223

問曰：何故有此四段？良以翻前成上故爾。四中，前二翻上純陀所辨二真，後之兩段成前如來所顯二應，故有四段。是義云何？向前純陀初明如來真身無為，後顯如來真身無待；今乘言便，從後向前次第翻之，初段翻後真身無待明應有待，第二翻前真身無為明應有為。後之兩段成上如來所辨二應，如來向前初明如來應身有受，後明如來應身有滅；今乘言便，從後向前次第成之，第三成上應身有滅，第四成前應身有受。

Question: Why are there these four sections? It is simply because they invert the preceding and establish the above. Among the four, the first two invert the two [aspects of the] true distinguished by Cunda above, and the latter two sections establish the two [aspects of the] responsive revealed by the Tathāgata before; therefore there are four sections. What does this mean? Previously Cunda first explained that the Tathāgata's true body is unconditioned, and next revealed that the Tathāgata's true body is without dependence. Now, taking advantage of the discourse, it inverts them in sequence from back to front: the first section inverts the latter, 'the true body is without dependence', to explain that the responsive has dependence; the second section inverts the former, 'the true body is unconditioned', to explain that the responsive is conditioned. The latter two sections establish the two [aspects of the] responsive distinguished by the Tathāgata above: the Tathāgata previously first explained that the Tathāgata's responsive body has reception, and next explained that the Tathāgata's responsive body undergoes cessation. Now, taking advantage of the discourse, it establishes them in sequence from back to front: the third establishes the above 'the responsive body undergoes cessation', and the fourth establishes the preceding 'the responsive body has reception'.