大般涅槃經義記 2.88

2.88

上來第一明其法力得菩提義，自下第二明其修力得菩提義。於中亦三：一明觀解、二「云何菩薩得不壞」下依解起行、三「示多頭」下明依行得果。初中約就三寶佛性以明觀解。初言「云何觀三寶」者，約就三寶問其觀解。所觀三寶隨緣不定，如天意樹隨天意轉。此觀云何？下佛答之，化隨物變而實常存。「三乘無性，云何說」等，約就佛性明其觀解。於中初先當法正難。難意如何？三乘之人若無別性，云何而得別說三乘？別說三乘，明知三乘各別有性。如樂未生，云何名樂？約喻類徵，如樂未生不可名樂，樂受生已方得名樂；三乘亦爾，要有三性故得說三。下佛答之，明三乘人同一佛性，更無別性，無別性故，無別三乘，故下文言「世若無佛，非無二乘、得二涅槃。」一切世間唯一佛乘，是故無別二乘涅槃。以無別故，二乘之人終必同得一大涅槃。

The above was the first part, explaining the principle of attaining bodhi through the power of the Dharma; from here on is the second part, explaining the principle of attaining bodhi through the power of cultivation. Within this there are also three parts: first, explaining contemplative understanding; second, from "How does a bodhisattva attain an indestructible [assembly]?" downward, giving rise to practice based on understanding; third, from "manifesting multiple heads" downward, explaining the attainment of the fruit based on practice. In the first part, contemplative understanding is explained with reference to the Three Jewels and buddha-nature. First, the words "How does one contemplate the Three Jewels?" ask about contemplative understanding with reference to the Three Jewels. The Three Jewels that are contemplated are unfixed in accordance with conditions, just as the wish-fulfilling tree of the gods shifts in accordance with the wishes of the gods. What is this contemplation like? Below, the Buddha answers that the manifestations change in accordance with beings, yet in reality constantly endure. "The three vehicles lack separate natures; how then are they spoken of...?" and so forth explain contemplative understanding with reference to buddha-nature. Therein, first, a direct objection is raised based on dharmas. What is the intention of the objection? If persons of the three vehicles have no distinct natures, how can three vehicles be spoken of separately? Since three vehicles are spoken of separately, it clearly shows that the three vehicles individually possess distinct natures. "Just as when pleasure has not yet arisen, how can it be called pleasure?"—this cross-examines by analogical reasoning: just as before pleasure arises it cannot be called pleasure, and only after the feeling of pleasure has arisen can it be called pleasure, so too is it with the three vehicles: there must be three natures for the three to be spoken of. Below, the Buddha answers, explaining that persons of the three vehicles share the identical single buddha-nature and have no other distinct natures; because they have no distinct natures, there are no distinct three vehicles; hence the text below states: "If in the world there were no Buddha, it is not that there would be two vehicles attaining two nirvāṇas." In all the world there is only the one Buddha vehicle; therefore, there are no distinct nirvāṇas of the two vehicles. Because they are not distinct, persons of the two vehicles will ultimately and necessarily attain the one great nirvāṇa together.