大般涅槃經義記 2.90

2.90

偈初至此，對上五果問菩提因。自下對上涅槃之果以問其因，於中七問。初言「云何復示涅槃」，標問其果，為欲簡上菩提之因，故須問之。問意如何？如來今者究竟入於盡滅涅槃，云何復得示現世間？下答如來終不畢竟入於涅槃，故常示現在於世間，此常示現即是諸佛善有涅槃。下對此果以問其因，於中六問，前三問其證道行因，即是自利；後三問其教道行因，即是利他。問證行中，「云何勇進示人天道」，正問證體。此文不足，若具，應言「云何勇者示於人、天，及諸魔、梵、沙門等道？」此乃名佛為勇進者，佛大勇猛最精進故，願示人等出世正道，令得涅槃。下佛示之，觀察三寶常住同真，我性、佛性無二無別，是其正道。下次問其得證利益，「云何知性而受法樂」，問其證法得樂之益。「云何菩薩離一切病」，問其證法除障之益。下問教行，於中迦葉問教權實，知之求果。「云何說密」，問教權實。此言略少，若具，應言「云何說密及不祕密。」權教隱實，名為祕密；實教顯了，名不祕密。「云何畢竟及不畢竟」，問其教旨，深名畢竟、淺不畢竟。「如其斷疑，云何不定」，總就前二徵責說意。餘人有疑，可不定說；佛已斷疑，今以何故作不定說？下答化人不同故爾。偈初至此明其學法。下明學行，於中有三：一明隨緣造修之行；二「一切法中有樂性」下明其捨相入證之行；三「眾生大依」下明其證實成果之行，亦名證實起用之行。三中初二明諸賢聖所修之行，後一明佛化凡夫行。

From the beginning of the verses up to here, the causes of bodhi were asked in contrast to the five fruits above. From here on, in contrast to the fruit of nirvāṇa above, its causes are asked, within which there are seven questions. First, the words "How does he further manifest nirvāṇa?" mark the inquiry into its fruit; in order to distinguish it from the causes of bodhi above, it must be asked. What is the intention of the question? If the Tathāgata now ultimately enters the nirvāṇa of complete cessation, how can he again manifest in the world? Below, the answer states that the Tathāgata never ultimately enters nirvāṇa, and therefore constantly manifests in the world; this constant manifestation is precisely the excellent existent nirvāṇa of all Buddhas. Below, in contrast to this fruit, its causes are asked, within which there are six questions: the first three ask about the causal practice of the path of realization, which is self-benefit; the latter three ask about the causal practice of the path of teaching, which is benefiting others. Among the questions on the practice of realization, "How does the valiant one show the path of humans and devas?" directly asks about the substance of realization. This text is incomplete; if complete, it should read: "How does the valiant one show the path of humans, devas, Māras, Brahmās, śramaṇas, and so forth?" This addresses the Buddha as the "valiant one," because the Buddha has the greatest courage and supreme diligence, wishing him to show humans and others the supramundane correct path so that they may attain nirvāṇa. Below, the Buddha shows it: contemplating the Three Jewels as permanently abiding and identical with the real, and one's own nature and buddha-nature as non-dual and without distinction, is the correct path. Next, the benefit of attaining realization is asked: "How, knowing the nature, does one experience the joy of the Dharma?" asks about the benefit of attaining joy through realizing the Dharma. "How does a bodhisattva leave behind all illnesses?" asks about the benefit of eliminating hindrances through realizing the Dharma. Below, the practice of teaching is asked, wherein Kāśyapa asks about the provisional and real teachings, seeking the fruit through knowing them. "How does he speak the esoteric?" asks about the provisional and real teachings. These words are abbreviated; if complete, it should read: "How does he speak the esoteric and the non-esoteric?" Provisional teachings conceal the real, hence they are called "esoteric"; real teachings are revealed and clear, hence they are called "non-esoteric." "How is it ultimate and non-ultimate?" asks about the purport of the teaching, the deep being called "ultimate" and the shallow "non-ultimate." "If he has severed doubt, why is it not definitive?" summarizes the preceding two to query the intention behind the preaching. If other people have doubts, their speech might not be definitive; but the Buddha has already severed doubts, so for what reason does he make non-definitive statements? Below, the answer states that it is because the persons being transformed are not uniform. From the beginning of the verses up to here explains the Dharma to be learned. Below, the practice to be learned is explained, within which there are three parts: first, explaining the practice of creating and cultivating in accordance with conditions; second, from "In all dharmas there is the nature of bliss" downward, explaining the practice of relinquishing marks to enter realization; third, from "The great reliance of sentient beings" downward, explaining the practice of realizing the real and accomplishing the fruit, also called the practice of realizing the real and giving rise to functioning. Among the three, the first two explain the practice cultivated by all the worthy and noble ones, while the last one explains the Buddha's practice of transforming ordinary beings.