大般涅槃經義記 2.183

2.183

釋後難中有三復次，前二起化漸次以釋之，後一拂權顯實以釋。前中，初明化人次第，「如輪王」下行法次第。化次第中，先喻、後合。喻中，初言「如王國內」喻三千界。「有納衣者」喻佛如來，補衣之人名衲衣者。衣喻眾生，見生造過名「衣有孔」，制戒防禁名「後方補」。人言略教以之為衣，一向非是。合中，「如來」合納衣者，「見諸眾生」合前見衣，「有入阿鼻」合衣有孔，「即以戒補」合上方補。第二行法次第之中，先喻、後合。喻中明王先說十善，次有惡者墮過漸斷，後諸眾生漸行聖王所說善法。合中，初言「我亦如是」合前轉王，「雖有所說」合說十善，「不得先」下合後惡者隨事漸斷，「樂法生」下合後自行聖王之法。就後拂權顯實之中，先喻、後合。「如來、法、僧不可思」者，明其三寶實德不思。「能說法者及聞法者不可思」者，明其佛僧權德不思，說者是佛，聞者所謂六群比丘須題那等，皆是不思解脫菩薩，示為起教，不可執此以為定責。「是名」下結。

In explaining the latter objection there are three further points: the first two explain it by the gradual stages of initiating transformation; the last one explains it by sweeping away the provisional to reveal the real. In the former, it first clarifies the sequence of transforming people; from "just as a wheel-turning king" downward is the sequence of practicing the teachings. In the sequence of transformation, there is first the simile and then the application. In the simile, it first says "just as within the king's country" to illustrate the three-thousandfold world. "There is a mender of robes" illustrates the Buddha, the Tathāgata; one who patches robes is called a mender of robes. The robes illustrate sentient beings; seeing sentient beings commit faults is called "the robe has a hole"; instituting precepts to prohibit [them] is called "mending it only afterward." People who say that the concise teaching is taken as the robe are completely incorrect. In the application, "the Tathāgata" corresponds to the mender of robes; "seeing sentient beings" corresponds to previously seeing the robe; "there are those who enter Avīci" corresponds to the robe having a hole; "he immediately mends it with the precepts" corresponds to the above mending it only afterward. In the second [part], the sequence of practicing the teachings, there is first the simile and then the application. In the simile, it clarifies that the king first speaks the ten good actions; next, if there are evildoers who fall into faults, he gradually cuts them off; later, sentient beings gradually practice the wholesome teachings spoken by the holy king. In the application, it first says "I am also like this," which corresponds to the wheel-turning king above; "although there is that which is spoken" corresponds to speaking the ten good actions; from "one cannot beforehand" downward corresponds to subsequently cutting off evildoers gradually according to the circumstance; from "joyful dharmas arise" downward corresponds to subsequently practicing the teachings of the holy king on their own. In the latter [part], sweeping away the provisional to reveal the real, there is first the simile and then the application. "The Tathāgata, Dharma, and Saṅgha are inconceivable" clarifies that the real virtues of the Three Jewels are inconceivable. "Those able to speak the Dharma and those who hear the Dharma are inconceivable" clarifies that the provisional virtues of the Buddha and the Saṅgha are inconceivable: the speaker is the Buddha, and the hearers, the so-called group-of-six monks, Sudinna, and so forth, are all bodhisattvas of inconceivable liberation who manifest in order to initiate the teachings; one cannot cling to this to raise a fixed reproach. "This is called" downward concludes it.