大般涅槃經義記 4.231

4.231

第二段中，「如汝所言菩薩二乘無差別者」牒前問辭，迦葉於向初番問中說言「菩薩、聲聞、緣覺性無差別，唯願廣說」，佛今將欲述其所問，辯明三乘所得無別，故今牒之。「我先於此已說其義，諸阿羅漢無有善有」明二乘人現無別得，佛於向前〈四相章〉中說諸羅漢所得涅槃猶如燈滅，無有善有，故今指彼明二乘人所得非有。亦可次前宣說如來善有、涅槃二乘不得，今指彼也，舉現無得，成其當來同佛得矣。「何以故」下正明二乘當同佛得。言何以故，徵前起後，何故羅漢現無善有？「諸羅漢」下釋後顯前，以其當得大涅槃故，故現無之。於中，初先正明羅漢當得涅槃，「以是義」下結嘆涅槃為畢竟樂，以諸羅漢究竟所歸，故知涅槃有畢竟樂。「是故」已下結嘆涅槃以之為大，三乘同歸故得名大。

In the second section, "As you have said, that bodhisattvas and the two vehicles are without distinction" repeats the phrasing of the previous question. In his initial round of questioning earlier, Kāśyapa stated: "The natures of bodhisattvas, śrāvakas, and pratyekabuddhas have no distinction; I only pray that you will explain this broadly." Now the Buddha, intending to recount what he had asked and to clarify that what the three vehicles attain has no distinction, therefore now repeats it. "I have already spoken of this meaning here: all arhats have no wholesome existence" clarifies that people of the two vehicles presently have no separate attainment. In the earlier "Chapter on the Four Marks," the Buddha stated that the nirvāṇa attained by arhats is like the extinction of a lamp, having no wholesome existence; therefore, he now refers back to that to clarify that what people of the two vehicles attain is not existent. Alternatively, just prior to this, it was proclaimed that the Tathāgata's wholesome existence and nirvāṇa cannot be attained by the two vehicles; he now refers back to that as well: by pointing out that they presently have no attainment, he establishes that in the future they will attain it together with the Buddha. From "Why is this?" downward, it directly clarifies that the two vehicles will attain it together with the Buddha. Saying "Why is this?" questions what preceded to raise what follows: Why do arhats presently lack wholesome existence? From "All arhats" downward, it explains what follows to illumine what preceded: because they will attain the great nirvāṇa in the future, they presently lack it. Therein, first it directly clarifies that arhats will attain nirvāṇa; from "For this reason" downward, it concludes by praising nirvāṇa as ultimate bliss: because it is the ultimate refuge of all arhats, one knows that nirvāṇa possesses ultimate bliss. From "Therefore" downward, it concludes by praising nirvāṇa as being "great": because the three vehicles share the same refuge, it can be named "great."