大般涅槃經義記 2.77

2.77

三分文辯釋。偈判有二：初問學法云何得近無上道、下問其學行。此云何知？如下〈大眾問品〉之末將答學行，迦葉請云「唯願說是大涅槃中所得功德」，判知前法，後是學行。學法、學行有何差別而須別問？汎論有四：一理事分別，法通理事，行唯在事；二內外分別，法通內外，行德唯內；三三性分別，法通三性，觀三性法皆得起行，行唯在善，此說善行，不論餘義；四自他分別，法通自、他，他人之行得為己法、己家之行得為他法，行則不爾，彼此各別。今此所論，義當後門。彼前學法，外國名為正法實義分；彼後學行，外國名為準法修成分。又，前學法，外國名為法性虛空分；彼後學行，外國名為智慧大海分。此乃依下經文名之，故下文中迦葉自言「我無智力能問如來智慧大海法性虛空」，名雖有異，其義不殊。

Third, dividing the text and explaining it. The verses are analyzed into two parts: first, asking about the Dharmas to be studied—how one may draw near to the unsurpassed path; below, asking about the practices to be studied. How is this known? As at the end of the chapter "The Questions of the Great Assembly" below, when about to answer regarding the practices to be studied, Kāśyapa requests, saying, "We only wish you would preach the virtues attained in this Mahāparinirvāṇa," by which we analyze and know that the former concerns the Dharma, and the latter concerns the practices to be studied. What is the difference between the Dharmas to be studied and the practices to be studied that requires them to be questioned separately? Speaking generally, there are four: (1) distinction by principle and phenomena: Dharma encompasses both principle and phenomena, whereas practice resides solely in phenomena; (2) distinction by internal and external: Dharma encompasses both internal and external, whereas the virtues of practice are solely internal; (3) distinction by the three natures: Dharma encompasses the three natures, and contemplating dharmas of the three natures can all give rise to practice, whereas practice resides solely in the wholesome—this refers to wholesome practice, not discussing other meanings; (4) distinction by self and other: Dharma encompasses both self and other, so another's practice can serve as one's own dharma, and one's own practice can serve as another's dharma, whereas practice is not like that, each being separate for self and other. What is discussed here corresponds in meaning to the last portal. Those former Dharmas to be studied are called in foreign lands the section on the true meaning of the correct Dharma; those latter practices to be studied are called in foreign lands the section on cultivation and fulfillment in accordance with the Dharma. Furthermore, the former Dharmas to be studied are called in foreign lands the section on the dharma-nature as empty space; those latter practices to be studied are called in foreign lands the section on the great ocean of wisdom. This is named in reliance on the sūtra text below; hence in the text below Kāśyapa says himself: "I lack the power of wisdom to ask the Tathāgata about the great ocean of wisdom and the dharma-nature as empty space." Although the names differ, their meaning is not distinct.