大般涅槃經義記 2.213

2.213

下佛為釋，於中初明善法積聚，賢聖所有；「僧有二」下，惡法積聚，賢聖所無。前中，初言「夫積聚者名曰財寶」，總明積聚善法是其賢聖財寶。「積有二」下就人別分，先舉、次列。小乘善行生滅有為，大乘善行常故無為。下就人論，惡法積中文別有三：一辯二僧舉數列名，小乘無常故名有為，大乘行常故曰無為。二佛就有為明無積等，先定其人、下就辯德。先明無積，初先正辯，「若有說」下非邪顯正。次明知足，初先正辯，「若有貪」下舉過顯德。「迹難尋」者，牒舉偈文。「謂近無上菩提道」者，二乘所證漸近佛道。「是人雖去，無所至」者，滅身歸寂，故無所至。三迦葉因前領解無為，於中但明無積、難尋，知足不論。無積聚中句別有三：一舉下況上，「有為之僧尚無積聚，況無為僧」；第二辯出無為僧體即是如來；三就如來釋無積義，「如來云何當有積聚」，就佛自行明無積聚，不積世間資生之物。「夫積聚」下，就佛外化以明無積，先明積過，悋法不說名為「藏匿」，「是故」已下對過辯無。所說無悋，云何名藏？以無藏匿，名無積聚。人謂此言解上無藏，故判屬前，一向非是。

Below, the Buddha explains it for him. Therein, first he clarifies the accumulation of wholesome dharmas, which the worthy and noble possess; from "There are two kinds of Saṅgha" onward, [he clarifies] the accumulation of unwholesome dharmas, which the worthy and noble do not possess. In the former, first stating "Now, an accumulation is called wealth and treasure" generally clarifies that accumulating wholesome dharmas is the wealth and treasure of the worthy and noble. From "There are two kinds of accumulation" onward distinguishes them according to persons, first stating them and next listing them. The wholesome practices of the Hīnayāna arise and cease, being conditioned; the wholesome practices of the Mahāyāna are permanent, hence unconditioned. Below, discussing them with respect to persons, the accumulation of unwholesome dharmas has three distinct sections in the text: First, differentiating the two Saṅghas, stating their number and listing their names; because the Hīnayāna is impermanent, it is called conditioned; because the practices of the Mahāyāna are permanent, it is called unconditioned. Second, the Buddha clarifies the absence of accumulation and so forth with respect to the conditioned; first determining the person, and below differentiating the virtues with respect to them. First he clarifies the absence of accumulation: first he directly explains it; from "If anyone says" onward refutes the heterodox to reveal the orthodox. Next he clarifies contentment: first he directly explains it; from "If anyone has greed" onward cites faults to reveal virtues. "Its tracks are difficult to seek" repeats the verse. "Meaning they are close to the unexcelled path to bodhi" means that what the two vehicles realize gradually approaches the Buddha Path. "Although this person goes, there is nowhere he reaches" means that destroying the body and returning to quiescence, there is therefore nowhere reached. Third, based on the preceding, Kāśyapa comprehends the unconditioned, wherein he clarifies only the absence of accumulation and being difficult to seek, not discussing contentment. In the absence of accumulation, there are three distinct lines: first, using the lower to illustrate the higher: "If the conditioned Saṅgha still has no accumulation, how much more so the unconditioned Saṅgha?"; second, identifying that the substance of the unconditioned Saṅgha is precisely the Tathāgata; third, explaining the meaning of no accumulation with respect to the Tathāgata: "How could the Tathāgata have an accumulation?", clarifying no accumulation with respect to the Buddha's own practice, as he does not accumulate worldly requisites for living. From "Now, an accumulation..." onward clarifies no accumulation with respect to the Buddha's external transformations: first clarifying the fault of accumulation—begrudging the Dharma and not preaching it is called "hiding"; from "Therefore" onward clarifies its absence in contrast to the fault. His preaching has no begrudging; how could it be called a treasury? Because there is no hiding, it is called having no accumulation. People have thought these words explain the above "having no treasury" and so assigned them to the preceding, but that is entirely mistaken.