大般涅槃經義記 1.227

1.227

答中亦二：一對上後請，明為憐汝今入涅槃；二「汝今觀」下，對上初請，明有為法不可久住，勸令止悲。前中四句：一呵其請詞，汝不應言憐我故住。二「我以憐」下，顯己化意翻其請詞。「我以憐汝」，對前唯願憐愍我也。「及一切」者，對前及諸眾生言也。「今入涅槃」，翻前久住勿入言也。云何以憐，今入涅槃？為令眾生同捨有為、趣入無為，故曰憐愍。三「何以」下，釋顯憐相。我以何故今入涅槃名為憐汝？諸佛法爾，有為亦然。對問辨釋，諸佛為化，法爾盡滅，故云法爾。有為同佛，故名亦然。令諸眾生「知佛法爾，有為亦然」，厭離有為，故名憐愍。此與向前諸佛境界皆悉無常，諸行亦然，其義相似。四「是故」下，顯前有為亦然之相。有為無常，生已不住，明同如來有為無常，無常故苦。「寂滅樂」者，明同如來滅已為樂。

Within the reply there are also two parts: 1. In response to the latter entreaty above, he explains that it is out of pity for you that I now enter nirvāṇa; 2. From "you now contemplate..." downward, in response to the initial entreaty above, he explains that conditioned dharmas cannot remain long, advising him to cease his grief. In the former there are four clauses: 1. He rebukes his entreating words: 'You should not say: remain out of pity for me.' 2. From "I, out of pity..." downward, he reveals his intention in converting, inverting his words of entreaty. "I, out of pity for you" responds to the previous 'I only pray you have pity on me'. "And all [sentient beings]" responds to the previous words 'and all sentient beings'. "Now enter nirvāṇa" inverts the previous words 'remain long and do not enter'. Why is entering nirvāṇa now done out of pity? To cause sentient beings together to abandon the conditioned and enter the unconditioned, it is therefore called pity. 3. From "why..." downward, he explains and reveals the mark of pity. For what reason is my entering nirvāṇa now called pitying you? It is the natural law of all buddhas, and conditioned things are likewise. In response to the question, he distinguishes and explains: for the sake of converting, it is the natural law of all buddhas to be completely extinguished, hence he says 'natural law'. Conditioned things are identical with the Buddha, hence called 'likewise'. Causing all sentient beings to "know that this is the natural law of buddhas, and conditioned things are likewise" and to feel revulsion toward and abandon the conditioned is therefore called pity. This is similar in meaning to the previous [statement that] the realms of all buddhas are entirely impermanent, and all formations are likewise. 4. From "therefore..." downward reveals the mark of the conditioned being likewise mentioned before. Conditioned things are impermanent, not remaining once born, which explains that they are identical with the Tathāgata's conditioned impermanence; because of impermanence, there is suffering. "The bliss of tranquil extinction" explains that, identical with the Tathāgata, extinction is bliss.