大般涅槃經義記 4.21

4.21

自下第三對彼二乘偏見之過，明相實三，良以二乘執相迷實，故佛就相辨實教之。文別有五：前三就其染相顯實、後二就其淨相顯實。此五番中，例應有三：一舉佛昔說、二明愚人執相迷實、三明智者解相知實。但今文中言有隱、顯，或有具者、有不具者。就初番中，但有墮二，略無第三。「若說於苦」是第一句，舉佛昔言，佛昔於彼小乘法中說身皆苦。「愚人便謂身是無常，一切苦」等是第二句，此名聲聞以為愚人，或名凡夫，以不知實故名愚人，心不會正故不名聖，說為凡夫。謂身無常，苦之所以，說一切苦。正執為苦，此明執相。「復不能知身有樂性」彰其迷實。應舉智者，翻前可知，故略不舉。

From here on, the third part addresses the errors of the two vehicles' biased views, clarifying the three aspects of mark and reality. Truly, because the two vehicles grasp at marks and are confused about reality, the Buddha teaches them by discerning reality with regard to marks. The text has five distinct sections: the first three reveal reality with regard to defiled marks; the latter two reveal reality with regard to pure marks. Among these five turns, by standard there should be three elements: 1. citing the Buddha's past teaching; 2. clarifying that foolish persons grasp at marks and are confused about reality; 3. clarifying that wise persons understand marks and know reality. However, in the present text the phrasing is sometimes implicit and sometimes explicit, or sometimes complete and sometimes incomplete. In the first turn, there are only two lines, omitting the third. "If one speaks of suffering" is the first line, citing the Buddha's past words: in the past, within the Hīnayāna Dharma, the Buddha taught that the body is entirely suffering. "Foolish persons then say that the body is impermanent, entirely suffering, etc." is the second line: here the śrāvakas are named foolish persons, or called ordinary persons; because they do not know reality, they are called foolish persons; because their minds do not accord with correctness, they are not called noble ones, but are described as ordinary persons. Saying the body is impermanent is the reason for suffering; hence they say it is entirely suffering. Directly grasping it as suffering clarifies their grasping at marks. "Furthermore, they are unable to know that the body has the nature of bliss" shows their confusion about reality. One should adduce the wise person, but since this can be understood by reversing the previous, it is omitted and not adduced.