大般涅槃經義記 2.192

2.192

第五難中先舉昔偈，「云何」已下就之結難。前舉偈中，「如佛言」者，如來昔因陀驃比丘宣說此偈，彼知僧事，為其慈地比丘尼謗遂入涅槃。有人猶疑，不知其人實犯以不？佛為清之，故說此偈。今舉徵佛。於中，初偈立喻顯法，隨相論之。假人為鐵，究而窮之，真心為鐵。鐵外之火喻煩惱境，即鐵之熱喻煩惱性，赤色喻於煩惱之相，所觀之理喻之於鍖，觀解如槌，觀理破結說之為打，煩惱不集名為星流，後更不續名散已滅。苦報永亡，六道之中更無生處，以是義故，莫知所在。「得正」合得正解脫。「亦復如是」，總以合之。「已渡」下別。「已渡婬欲諸有淤泥」合打星流。「散已尋滅」，為清陀驃，偏言渡婬。得無動處不知所至，合後「莫知所在」言也。「云何為常」，執昔徵今。下佛答中，先呵、後釋。呵中，「若人作如是難名為邪難」，對於向前假問之人而為呵責。「迦葉！汝亦不應」已下，兼誡迦葉。釋中，初先當問正解，明佛永斷無常之法故得為常。「諸佛所師所謂法」下，辯明如來證常故常。當問解中釋難不盡，前五句中但釋初二及解第五，第三、第四同初難，故略而不釋。

In the fifth objection, [the text] first cites a past verse, and from 'how [can it be]...' onward, concludes the objection based on it. In the verse cited earlier, regarding 'as the Buddha said': in the past, on account of the monk Dabba, the Tathāgata proclaimed this verse. He oversaw the affairs of the saṅgha, was slandered by the nun Mettiyā, and consequently entered nirvāṇa. Some people still had doubts, not knowing whether he had truly committed the offense or not. In order to clear him, the Buddha spoke this verse. Now [Kāśyapa] cites it to question the Buddha. Therein, the initial verse establishes a metaphor to reveal the Dharma, discussing it in terms of characteristics: provisionally taking the person as iron, or investigating it to its depths, the true mind is iron. The fire outside the iron illustrates the realm of afflictions; the heat intrinsic to the iron illustrates the nature of afflictions; the red colour illustrates the characteristics of afflictions; the principle that is contemplated is illustrated by the anvil; the contemplative understanding is like the hammer; contemplating the principle and destroying the fetters is spoken of as striking; afflictions not gathering together is called the scattering of sparks; their not continuing thereafter is called extinguishing once scattered. Painful retributions are permanently destroyed, and among the six destinies there is no further place of rebirth; for this reason, 'none knows where they are.' 'Attaining the upright...' matches attaining upright liberation. 'Is likewise thus' matches it collectively. From 'having crossed...' onward matches individually: 'having crossed the mire of desire and the realms of existence' matches striking and the scattering of sparks; 'extinguishing right after being scattered,' in order to clear Dabba, specifically speaks of crossing desire; 'attaining the unmoving state, none knows where he has gone' matches the subsequent statement 'none knows where they are.' 'How is it permanent?' grasps the past to challenge the present. In the Buddha's reply below, he first rebukes and then explains. In the rebuke, 'if someone raises such an objection, it is called a perverse objection' is delivered as a reprimand directed toward the one who raised the provisional question before. From 'Kāśyapa! You also should not...' onward, he additionally admonishes Kāśyapa. In the explanation, first he provides the correct explanation addressing the question, clarifying that because the Buddha permanently cuts off impermanent dharmas, he is permanent. From 'that which all buddhas take as master is the so-called Dharma' onward, he explains that the Tathāgata, having realized the permanent, is therefore permanent. In the explanation addressing the question, the resolution of the objections is not exhaustive: among the first five lines, he explains only the first two and the fifth; the third and fourth are identical to the first objection, and are therefore omitted without explanation.