大般涅槃經義記 2.132

2.132

下廣顯之，迦葉先問，如來次答，下迦葉領解。問中有二：一牒佛所說明己不見、二「唯見」下舉佛化迹彰己所見。先明所見無常、壞等，「壞」翻不壞，「塵」翻金剛，「食」翻非食，「等」者等於血肉之身翻前法身。「何以」下釋，以入涅槃故非常等。此義上來佛數解釋，迦葉何故仍為此問？為起說故。又以世人執見難捨，欲令如來重為破遣，故復舉之。答中有四：一就所見以呵；二「如來之身無量億劫堅牢」已下，就所不見以教；三「如是功德成如來身、非食身」下，就前所呵以破，亦名為釋；四「汝今當知如來之身即金剛」下，就前所教以勸。初中「莫謂」是呵辭也。第二教中，文別有三：一辯德廣教、二「如來法身皆悉成」下總以結嘆、三「唯有如來乃知」已下明前迦葉不見所以。初中，先約過去以教，「如來非身是身」已下就現以教，「般涅槃時不般」已下就後以教。初言「如來無量億劫堅牢難壞」，舉本顯今。現中初言「非身是身」，開列章門，有過皆捨名為非身，有德斯備稱為是身。「不生滅」下廣以顯之。於中所有遣相之言成前非身，辯德之辭顯上是身，唯可如是總相麁判，不可碎分非身是身。「不可說」下牒以結嘆，非身、是身牒前所辯，「不可宣說」明其出言，除一法等彰其離相，「除一法相」明非一相，「不可算數」明非異相。就後教中，「般涅槃時不般涅槃」明實不滅。

Below, it is broadly revealed: Kāśyapa asks first, the Tathāgata replies next, and below Kāśyapa receives and understands. In the inquiry there are two parts: first, restating what the Buddha said to show what he himself did not see; second, from "Only seeing" onward, adducing the Buddha's trace of transformation to manifest what he himself did see. First he clarifies that what he saw was impermanent, perishable, and so forth: "perishable" reverses "imperishable"; "dust" reverses "vajra"; "eating" reverses "non-eating"; "and so forth" equates to the body of flesh and blood, reversing the earlier "dharmakāya". From "Why is this?" onward explains it: because he entered nirvāṇa, therefore it is not permanent, and so forth. This meaning was repeatedly explained by the Buddha above; why then does Kāśyapa still raise this question? It is in order to give rise to the discourse. Furthermore, because worldly people find their grasped views difficult to relinquish, wishing to have the Tathāgata refute and eliminate them once again, he raises it again. In the reply there are four parts: first, rebuking with respect to what was seen; second, from "The body of the Tathāgata has been firm for immeasurable koṭis of kalpas" onward, instructing with respect to what was not seen; third, from "Such merits constitute the Tathāgata's body, not a body of eating" onward, refuting with respect to what was previously rebuked, also called explaining; fourth, from "You should now know that the Tathāgata's body is indeed vajra" onward, exhorting with respect to what was previously instructed. In the first part, "Do not say" is a phrase of rebuke. In the second part, instruction, the text separately has three divisions: first, broadly instructing by distinguishing virtues; second, from "The Tathāgata's dharmakāya is entirely perfected" onward, summarizing by concluding in praise; third, from "Only the Tathāgata knows" onward, clarifying the reason why Kāśyapa previously did not see. In the first division, he first instructs regarding the past; from "The Tathāgata is a non-body and a body" onward, he instructs regarding the present; from "When entering parinirvāṇa, he does not enter" onward, he instructs regarding the subsequent. The initial statement that "The Tathāgata has been firm and difficult to destroy for immeasurable koṭis of kalpas" raises the origin to manifest the present. In the present, the initial statement that he is "a non-body and a body" sets forth the general headings: having all faults relinquished is called "non-body"; having all virtues complete is called "body". From "neither arising nor ceasing" onward, it is broadly manifested. Therein, all words that eliminate marks accomplish the preceding "non-body"; words that distinguish virtues reveal the preceding "body". One can only make a general, coarse judgment in this way; one cannot fracture "non-body" and "body" into fine pieces. From "inexpressible" onward restates in order to conclude in praise: "non-body" and "body" restate what was previously distinguished; "cannot be proclaimed" clarifies that it transcends speech; "except for the one dharma" and so forth manifests its transcendence of marks; "except for the mark of the one dharma" clarifies that it is not of one mark; "innumerable" clarifies that it is not of different marks. In the instruction regarding the subsequent, "when entering parinirvāṇa, he does not enter parinirvāṇa" clarifies that in truth he does not perish.