大般涅槃經義記 2.36

2.36

初中，如來先勅諦聽，後為宣說。說中有二：一奪昔偽修；二「何等為義？無我者名生死」下，教其真修。前中復二：一明比丘具足八倒故修非真；二「世間亦有常樂我」下，彰彼八倒依三倒生。前中復二：一對前比丘自是非他，明諸比丘無為法中具足四倒；二「汝等若言我亦修」下，對上比丘乘言起過，明諸比丘有為法中具足四倒。有為四倒猶未除遣，云何自嘆我等善修無常苦等？前中有三：一牒以總呵、二「何等義」下廣顯不達、三「汝等比丘云何而言有我想」下總以結呵。初中，「汝向所引醉喻」，牒前比丘非他之辭。「但知文字不達義」者，呵以顯過，所謂但知迴轉名字，不達名下非迴轉義。第二廣中「何等為義」，徵問起發。此問不足，若具，應言「云何不達？何等名為所未達義？」準答應爾。下對顯之，先對向者所少之問明其未達，「我者」已下對前文中所有之問辯出其義。前中，初先明諸比丘自是迴轉，次明不達，後以喻帖。明迴轉中，「如彼醉人見上日月實非迴轉，生迴轉想」，牒前比丘非他之言。比丘前說見山、河等悉皆迴轉，今此何故但舉日、月？釋云：山、河乃至屋舍喻凡五陰，日、月、星辰喻佛五陰。於凡五陰計常樂等名迴轉者，正當道理，不須非毀，為是不牒；見佛五陰為常樂等名迴轉者，乖違法理，所以偏牒，推過比丘。「眾生亦」下，約就前喻明諸比丘自是迴轉。「眾生亦爾」合前醉人，此名比丘以為眾生。「為諸煩惱無明所覆」，合前醉體。煩惱四住無明即是無明住地。「生顛倒」下合前迴轉。「生顛倒心」，總明迴轉；「我計無我乃至計苦」，別明迴轉。下明不達，「以為惱覆」，不達所以。「雖生此想，不達義」者，正明不達。雖生無常、無我等想，不達常、樂、我、淨等義。「如彼醉人」，舉喻以帖。上明未達。

In the first part, the Tathāgata first commands them to listen attentively, and then expounds it for them. In the exposition, there are two parts: first, stripping away the past false cultivation; second, from 'What is the meaning? Non-self is called birth and death...' downward, teaching them true cultivation. In the first part, there are again two sections: first, clarifying that because the monks possess the eight inversions, their cultivation is not real; second, from 'In the world there are also permanence, bliss, self...' downward, revealing that those eight inversions arise based on the three inversions. In the first part, there are again two sections: first, in response to the monks' prior affirming themselves and faulting others, he clarifies that the monks possess all four inversions regarding unconditioned dharmas; second, from 'If you say, "I also cultivate..."' downward, in response to the monks producing an error on the basis of words, he clarifies that the monks possess all four inversions regarding conditioned dharmas. Given that the four inversions regarding the conditioned have not yet been eliminated, how can they praise themselves, saying 'We cultivate well impermanence, suffering, and so forth'? In the first part, there are three sections: first, citing it to reprimand them in general; second, from 'What is the meaning...' downward, extensively revealing their failure to comprehend; third, from 'You monks, why do you say that one who conceives a self...' downward, concluding with a general reprimand. In the first part: 'The metaphor of the drunkard that you cited just now' cites the monks' previous words faulting others. 'Only knowing the letters and not comprehending the meaning' reprimands them to reveal their fault; that is to say, they only know the terms of 'turning around,' but do not comprehend the meaning of 'non-turning around' underlying the terms. In the second, extensive part, 'What is the meaning?' raises an inquiry to open the topic. This question is incomplete; if complete, it should say: 'How is it that they do not comprehend? What is called the meaning that has not yet been comprehended?' Judging from the answer, it should be so. Below, he reveals it in response: first, in response to the question that was lacking just now, he clarifies their failure to comprehend; from 'Self' downward, in response to the question present in the text above, he discerns its meaning. In the first part, it first clarifies that the monks themselves turn around, next clarifies their failure to comprehend, and afterwards affixes a metaphor. In clarifying the turning around: 'Just as that drunk person sees the sun and moon above, which in fact are not turning around, and conceives the thought that they are turning around' cites the monks' previous words faulting others. The monks previously spoke of seeing the mountains, rivers, and so on all turning around; why does this text now only mention the sun and moon? Explanation: The mountains, rivers, and even houses are metaphors for the five aggregates of worldlings; the sun, moon, stars, and constellations are metaphors for the Buddha's five aggregates. Grasping permanence, bliss, and so forth regarding the five aggregates of worldlings is called 'turning around'; this is entirely correct in principle and does not need to be criticized, which is why it is not cited. Seeing the Buddha's five aggregates as permanent, blissful, and so forth and calling it 'turning around' is contrary to the principle of the Dharma; therefore it is cited in particular, pointing out the monks' error. From 'Sentient beings also...' downward, applying the previous metaphor, it clarifies that the monks themselves turn around. 'Sentient beings are also like this' matches the drunk person above; this calls the monks 'sentient beings.' 'Covered by the afflictions and ignorance' matches the substance of drunkenness above. The afflictions are the four entrenchments, and ignorance is the ground of ignorance. From 'Produce inverted...' downward matches the previous 'turning around.' 'Producing an inverted mind' explains the turning around in general; 'conceiving non-self where there is self, up to conceiving suffering' explains the turning around in particular. Below, it clarifies their failure to comprehend: 'Because of being covered by distress' is the reason for not comprehending. 'Although producing these conceptions, they do not comprehend the meaning' directly clarifies their failure to comprehend. Although they produce the conceptions of impermanence, non-self, and so forth, they do not comprehend the meanings of permanence, bliss, self, and purity. 'Just like that drunkard' brings up the metaphor to affix it. The above clarifies their failure to comprehend.