大般涅槃經義記 2.82

2.82

上來第一問其隨緣造修之行，下問捨相入證之行。於中先問入證行體，「云何菩薩能見」已下問證所依，與前相似。問證體中差別有三：一尋相趣實、二辯邪歸正、三捨相入證。「云何調御，心喜說諦」尋相趣實，諸調是佛無作四諦。說稱佛心，名心喜說。此義云何？下佛廣辯。何者是其不喜說諦而言喜說？有作四諦隨情局說，非盡道理，不暢聖意，名不喜說。辯諦何為？諦是法相，藏是法實，為證其實，故須辯相。「正善具成，演說四倒」辯邪歸正，呼佛以為正善具成，請說四倒；亦可正善具成就者，舉問所為，我等欲得正善具成，願說四倒，令我捨離，成彼正善。「云何作善？大仙今說」是其第三捨相入證。「云何作善」正是問辭。問意云何？釋有三義：一據修為問，「凡夫二乘皆作善業，不得菩提；菩薩云何修作善業能得菩提？」此乃問行以求其理，下佛答之，「捨離有無，趣入中道，如是修善便得菩提。」二對果為問，「若使當來有果可得，可須修善；若無所得，云何作善？」下佛答之，「眾生有性當必得果，如子在胎，定生不久，但當修善。」三望理為問，「我今不知所趣入處，云何作善？」與下文中「不知三寶處，云何作無我」其言相似。下佛答之，「有如來藏可以趣入，宜作善業。」「唯願仙說」，請佛酬答。如來長壽，故名大仙。

The above is the first part, asking about the practice of cultivating and training in accordance with conditions; below, he asks about the practice of relinquishing marks and entering realization. Herein, he first asks about the essence of the practice of entering realization; from "How can a bodhisattva see..." below, he asks about that upon which realization relies, which is similar to the preceding. In asking about the essence of realization, there are three distinctions: (1) investigating marks to proceed toward reality; (2) discerning the heterodox to return to the correct; (3) relinquishing marks and entering realization. "How does the tamer, with a joyous mind, preach the truths?" investigates marks to proceed toward reality; the tamers are the Buddha's non-fabricated four noble truths. Preaching that accords with the Buddha's mind is called preaching with a joyous mind. What does this mean? Below, the Buddha explains it extensively. What is the preaching of the truths with an unjoyous mind, such that "joyous preaching" is spoken of? The fabricated four noble truths are limitedly preached according to sentiments, not exhausting the principle and not expressing the sage's intent, hence called preaching without joy. Why discern the truths? Truths are the marks of dharmas, while the womb is the reality of dharmas; in order to realize its reality, one must discern its marks. "With the correct and wholesome fully perfected, expound the four inversions" discerns the heterodox to return to the correct, addressing the Buddha as having fully perfected the correct and wholesome, requesting the explanation of the four inversions; it can also mean that having fully perfected the correct and wholesome indicates the purpose of the question: "We wish to fully perfect the correct and wholesome; may you preach the four inversions so that we may abandon them and perfect that correct and wholesome." "How does one perform the wholesome? Great Ṛṣi, speak now!" is the third, relinquishing marks and entering realization. "How does one perform the wholesome?" is precisely the words of the question. What is the intention of the question? There are three explanations: (1) asking based on cultivation: "Ordinary beings and those of the two vehicles all perform wholesome karma, yet do not attain bodhi; how does a bodhisattva cultivate and perform wholesome karma so as to be able to attain bodhi?" This asks about practice in order to seek its principle. Below, the Buddha answers: "Relinquishing existence and non-existence, and entering the middle way—cultivating the wholesome in this way immediately attains bodhi." (2) Asking in contrast to the fruit: "If in the future there is a fruit to be attained, one ought to cultivate the wholesome; if there is nothing to be attained, how does one perform the wholesome?" Below, the Buddha answers: "Sentient beings possess the nature and will certainly attain the fruit; like a child in the womb who will surely be born before long, one should simply cultivate the wholesome." (3) Asking with regard to principle: "I do not now know the place into which to enter; how do I perform the wholesome?" This is similar in expression to the statement below: "Not knowing the place of the Three Jewels, how does one cultivate non-self?" Below, the Buddha answers: "There is a tathāgatagarbha into which one can enter; one ought to perform wholesome karma." "May only the ṛṣi speak" requests the Buddha to reply. The Tathāgata has a long life span, hence he is called the Great Ṛṣi.