大般涅槃經義記 3.41

3.41

第三依中，初牒、次辨、後總結之。辨中有三：一辨其行相、二「阿那含者義何謂」下釋其名義、三「往返」下重嘆其德。就初段中，先彰離過，「若說無我有是處」下明攝對治。前離過中先列九過，「悉無是處」總結彰離。就九過中，前之八句行德不純，「說我」一句智解不明。就前八句中，初之三句惡業不除，中間兩句煩惱未盡，後之三句果報未淨。業中，初言「誹謗法者」謗佛教法，「答言聽」下違佛行法，此二背正；「受外」一句彰其學邪。就煩惱中，「客塵煩惱」是五住起。後起名客，坌污稱塵。「諸舊煩惱」是五住地，先成名舊。苦中，初言「若藏舍利」法身未顯，舍利名身，如來藏性是佛法身，苦覆名藏。「外病所惱、四大所侵」此之二句報身未淨。「說我」一句，理解不明。「悉無是處」，總結彰離。下攝治中，「若說無我」翻前說我，「說著世法」翻受外典，「若說大乘」翻謗正法。言「聽畜」等，若所受身八萬戶虫。「亦無是處」翻前舍利，「永離婬欲」翻前客塵，「乃至夢中不失不淨」翻離諸舊，「臨終生畏亦無是處」翻為外病之所惱害、四大所侵。就釋名中，先問起發，「是人不還」如上諸過對問辨釋。下重嘆中，「往返周旋」是利他德，趣寂名往，隨有稱返；「名菩薩」下是自利德，名為菩薩，已得授記，明其因成。「不久得」下彰其果熟。「是名」總結。

In the third reliance, it first takes it up, next distinguishes it, and finally concludes it generally. In the distinction there are three: first, distinguishing the marks of their practice; second, from 'what is the meaning of anāgāmin' onward, explaining the meaning of the term; third, from 'coming and going' onward, praising its virtue anew. In the first section, it first reveals the absence of faults; from 'if one says there is non-self, this cannot be' onward, it clarifies gathering the antidotes. In the former part of absence of faults, it first lists nine faults, and 'none of these can be' generally concludes by revealing their absence. Among the nine faults, the first eight clauses concern impurity of virtuous conduct, and the one clause 'expounding self' concerns lack of clarity in understanding. Among the first eight clauses, the first three clauses concern not eliminating evil karma, the middle two clauses concern afflictions not yet exhausted, and the last three clauses concern retributive fruits not yet purified. Regarding karma, the first statement, 'those who slander the Dharma', refers to slandering the Buddha's teaching; from 'replying that one is permitted' downward refers to violating the Buddha's practice. These two turn away from what is correct; the clause 'accepting external [treatises]' reveals studying heterodoxy. Regarding afflictions, 'adventitious afflictions' are the arisings of the five entrenchments; arising subsequent is called 'adventitious', and defiling is called 'dust'. 'Old afflictions' are the grounds of the five entrenchments; being previously formed is called 'old'. Regarding suffering, the first statement, 'if relics are hidden', means the dharmakāya is not yet manifest: 'relic' means body; the tathāgatagarbha-nature is the Buddha's dharmakāya, and being covered by suffering is called 'hidden'. 'Afflicted by external illness, invaded by the four great elements'—these two clauses concern the retributive body not yet being purified. The single clause 'expounding self' concerns lack of clarity in understanding the principle. 'None of these can be' generally concludes by revealing their absence. In gathering antidotes below, 'if one expounds non-self' overturns the preceding 'expounding self'; 'expounding attachment to worldly dharmas' overturns 'accepting external scriptures'; 'if one expounds the Mahāyāna' overturns 'slandering the correct Dharma'. The words 'permitting keeping [cattle]', etc., mean if the body received has eighty thousand families of worms. 'Nor can this be' overturns the preceding 'relics'; 'eternally abandoning sensual desire' overturns the preceding 'adventitious [afflictions]'; 'even in dreams not discharging impurity' overturns abandoning old [afflictions]; 'giving rise to fear at the point of death also cannot be' overturns being afflicted by external illness and invaded by the four great elements. In explaining the term, it first raises a question to prompt it: 'this person does not return' to the aforementioned faults, distinguishing and explaining in response to the question. In praising anew below, 'coming, going, and revolving' is the virtue of benefiting others: proceeding to quiescence is called 'going', and according with existence is called 'returning'; from 'called a bodhisattva' onward is the virtue of self-benefit: being called a bodhisattva who has already received prediction clarifies that the cause is accomplished. From 'not long before attaining' onward reveals that the fruit is ripened. 'This is called' generally concludes it.