大般涅槃經義記 2.133

2.133

上來廣教，「如來法身皆悉成」下第二總結。「唯如來」下是第三段，釋前迦葉不見所以。良以佛身唯如來知，非諸聲聞、緣覺知故。迦葉不見，迦葉示同二乘不見，故今舉此釋其不見。上來第二如來教竟，自下第三就前第一所呵以破。於中三句，前之兩句舉佛真德破其所見，後之一句舉佛應病釋其所見。前兩句中，「如是功德成如來身，非是雜食」，破前迦葉唯見食身。「如來真身功德如是，云何復得諸疾苦」等，破前迦葉所見無常破壞之身。言「無危」等即是顯佛堅固力也。第三句中明佛為生示現病苦，故令迦葉見佛無常破壞身等。自下第四就上第二所教以勸，先勸令知如來之身即是金剛；次勸令思，思佛金剛非是食身；後勸令說，說佛法身。

The above broadly instructs; from "The Tathāgata's dharmakāya is entirely perfected" onward is the second part, the general conclusion. From "Only the Tathāgata" onward is the third section, explaining the reason why Kāśyapa previously did not see. Truly, it is because the Buddha's body is known only to the Tathāgata, and not known to the śrāvakas and pratyekabuddhas. That Kāśyapa did not see is because Kāśyapa manifested as being identical to the two vehicles who do not see; therefore, this is now adduced to explain his not seeing. The above concludes the second part, the Tathāgata's instruction; from here below is the third part, refuting with respect to the first part that was rebuked. Therein are three clauses: the first two clauses adduce the Buddha's true virtues to refute what was seen; the latter clause adduces the Buddha's responding to illness to explain what was seen. In the first two clauses, "Such merits constitute the Tathāgata's body, not of mixed food" refutes Kāśyapa's previously having seen only a body of eating. "The Tathāgata's true body has merits such as these; how could it further incur various illnesses and afflictions?" and so forth refutes the impermanent and perishable body previously seen by Kāśyapa. Saying "free from peril" and so forth is precisely revealing the Buddha's firm power. In the third clause, it clarifies that the Buddha manifested the afflictions of illness for the sake of sentient beings, and thus caused Kāśyapa to see the Buddha's impermanent and perishable body, and so forth. From here below is the fourth part, exhorting with respect to the second part that was instructed above: first, exhorting him to know that the Tathāgata's body is indeed vajra; next, exhorting him to contemplate, contemplating that the Buddha's vajra is not a body of eating; finally, exhorting him to speak, speaking of the Buddha's dharmakāya.