大般涅槃經義記 10.54

10.54

前分七人，下明有性，先舉其喻、後約顯法。「如恒河中七種眾生，雖有龜魚不離於水」是舉其喻。不離水性非是不離河中之水，河中之水喻於生死，眾生水性喻於佛性，為是須別。下約顯法，「如是微妙大涅槃中」合恒河也。「闡提至佛」合七眾生。「雖有異名」合前雖有龜魚之名。「不離佛性」合不離水。下重辨之。「是七眾生」總牒七人。「若善法」者，別牒信善求有凡夫，并牒信善求出凡夫。「若不善」者，別牒最初常沒闡提。「若方便道」，別牒五停至世第一七方便人。「若解脫道」，別牒苦忍乃至須陀。「若次第道」，別牒斯陀乃至那含。「若因」，別牒羅漢、辟支及上菩薩，是佛因故。「若果」牒佛。亦可「若因」牒三乘因，「若果」牒彼三乘之果。「悉是佛性」就之論理。「是名如來隨自意語」結以顯深。

Previously seven types of persons were distinguished; below, it clarifies that they possess the [buddha-]nature: first presenting the simile, and then revealing the Dharma in terms of it. 'Like the seven kinds of sentient beings in the Ganges River, though there are turtles and fish, they do not depart from water' presents the simile. Not departing from the water-nature does not mean not departing from the water in the river: the water in the river is a simile for saṃsāra, while the water-nature of sentient beings is a simile for buddha-nature; for this reason they must be distinguished. Below it reveals the Dharma in terms of it: 'in this subtle and wondrous Mahāparinirvāṇa' corresponds to the Ganges River; 'from icchantikas up to buddhas' corresponds to the seven kinds of sentient beings; 'though there are different names' corresponds to the earlier 'though there are names such as turtles and fish'; 'do not depart from the buddha-nature' corresponds to 'do not depart from water.' Below it re-examines this: 'These seven kinds of sentient beings' generally cites the seven persons. 'If wholesome dharmas' specifically cites the ordinary persons who have faith in the wholesome and seek existence, as well as the ordinary persons who have faith in the wholesome and seek transcendence. 'If unwholesome' specifically cites the icchantikas who are constantly submerged from the very beginning. 'If the path of expedient means' specifically cites the persons of the seven expedients, from the fivefold stilling of the mind up to the mundane supreme dharmas. 'If the path of liberation' specifically cites [those from] forbearance of suffering up to srotāpannas. 'If the sequential path' specifically cites [those from] sakṛdāgāmins up to anāgāmins. 'If the cause' specifically cites arhats, pratyekabuddhas, and higher bodhisattvas, because they are causes for buddhahood. 'If the fruit' cites buddhas. Alternatively, 'if the cause' cites the causes of the three vehicles, and 'if the fruit' cites the fruits of those three vehicles. 'All are the buddha-nature' discusses the principle in terms of them. 'This is called the Tathāgata's speaking according to his own intent' concludes to reveal its profundity.