大般涅槃經義記 4.259

4.259

次下文中，先答云何離一切病。「爾時天、人、阿修羅」下答上云何知性受樂。前中，初明遠離心病，「若有能知三法常」下遠離身病；見實除惑故離心病，證常滅苦故離身病。前中四句：一明「依前最上誓願而發願者無有愚痴」，諸惑皆遣，痴為患本，故偏說之；二明其人堪受物養；三明其人於世最上「如阿羅漢」，此謂如佛阿羅漢也；四舉失顯得，「不能觀察三寶常住」，以無常想壞滅三寶，是故其人如「旃陀羅」。離身病中，「若有能知三寶常住」明治病行，「離苦安樂」明無內病，「無嬈害」者明無外病。

In the text next below, it first answers how one is free from all illness; from "Then the gods, humans, and asuras" onward, it answers the above [question of] how one knows the nature and experiences joy. In the former, it first clarifies the departure from mental illness; from "If there is anyone who can know that the three dharmas are eternal" onward, it clarifies the departure from physical illness. Seeing reality eliminates confusion, hence one departs from mental illness; realizing eternity extinguishes suffering, hence one departs from physical illness. In the former, there are four clauses: 1. clarifying that "those who make vows based on the previous supreme vow have no delusion"—all confusions are dispelled, but since delusion is the root of afflictions, it is specifically spoken of; 2. clarifying that this person is worthy of receiving offerings from beings; 3. clarifying that this person is supreme in the world, "like an arhat"—this refers to an arhat like the Buddha; 4. raising the loss to reveal the gain: "unable to contemplate the eternal abidance of the Three Jewels"—destroying the Three Jewels with the conception of impermanence, therefore that person is like a "caṇḍāla". In departing from physical illness, "if there is anyone who can know that the Three Jewels are eternal" clarifies the practice that cures illness; "freed from suffering, peaceful and happy" clarifies the absence of internal illness; "free from harassment" clarifies the absence of external illness.