大般涅槃經義記 4.285

4.285

文殊難中，「從座起」等啟諸方便，下出難辭。於中有三：一直非前偈、二「佛所說」下總諸佛解、三「何以」下別難前偈。言「何以故」徵前起後，「於此」已下顯有餘相。先明前偈上半有餘，文別有二：一舉事正徵，「於此有河，端直不曲」舉事徵言，「如是河」下明佛未說，「唯願」已下請佛解釋，「令諸」已下明說有益；二「譬如」下責說不盡，先喻，次合，「雖作」已下請佛會通。「一切叢」下明其前偈下半有餘，先辯、後釋；「一切女」下明其後偈上半有餘，先辯、後釋；「一切自」下明其後偈下半有餘，先辯、後釋。「有自在者，轉輪聖帝，如來法王，不屬死王」簡去樂者，十地所作轉輪聖帝同法王，不屬死魔，可使安樂。「釋梵」已下明餘無常，不得言樂。「若得常」下舉常顯之。

In Mañjuśrī's challenge, "rising from his seat" and so forth opens the various expedient means, and below he sets forth the words of his challenge. Therein are three parts: first, directly negating the previous verse; second, from "what the Buddhas have spoken" onward, taking all the Buddhas' explanations together; third, from "why is this" onward, specifically challenging the previous verse. The phrase "why is this?" interrogates the preceding and introduces what follows; from "in this place" onward, it reveals the aspect of non-finality. First, he clarifies that the first half of the previous verse is non-final, in two textual sections: first, adducing an example to challenge directly—"in this place there is a river, straight and without bends" adduces an example to challenge the statement; from "such a river" onward, it clarifies what the Buddha has not yet spoken; from "we only pray" onward, he requests the Buddha to explain; from "cause all" onward, he clarifies that the explanation will be beneficial; second, from "for example" onward, he reproaches the explanation as not exhaustive, first with a metaphor, then with the application; from "although making" onward, he requests the Buddha to synthesize and reconcile them. From "all thickets" onward, he clarifies that the second half of the previous verse is non-final, first analyzing and then explaining; from "all women" onward, he clarifies that the first half of the subsequent verse is non-final, first analyzing and then explaining; from "all sovereign" onward, he clarifies that the second half of the subsequent verse is non-final, first analyzing and then explaining. "Those who have sovereignty—a wheel-turning sage king, the Tathāgata the Dharma King—are not subject to the King of Death" singles out those who are happy: a wheel-turning sage king manifested by the tenth ground is equal to the Dharma King and is not subject to the Māra of Death, and so may be deemed peaceful and happy. From "Śakra and Brahmā" onward, he clarifies that the rest are impermanent and cannot be called happy. From "if one attains the permanent" onward, he adduces the permanent to reveal it.