大般涅槃經義記 4.295

4.295

初中三句；一舉學事審問如來「如長者子從師學時為屬師不」。二「若屬」下約之徵偈，「若屬師者義不成就」徵前半偈，明屬他者苦義不成，由從師學得知見樂，云何說言屬師則苦？「若不屬」下徵後半偈，明安樂者一切由己自在不成，「若不屬者亦不成就」明安樂者由己不成，此人所有知見之樂從師學得則非不屬。不屬之義既不成就，如來昔言由己安樂明是有餘。「若得自在亦不成就」明安樂者自在不成，此人所有知見之樂從師學得則非自在，自在之義既不成就，如來昔言自在安樂明是有餘。三「是故」下結成有餘。

In the first section there are three clauses: first, adducing the matter of learning to interrogate the Tathāgata: "When an elder's son learns from a teacher, is he subject to the teacher or not?" Second, from "if he is subject to" onward, applying this to challenge the verse: "If he is subject to the teacher, the meaning is not established" challenges the first half-verse, clarifying that for one who is subject to another, the meaning of suffering is not established, since by learning from a teacher he attains the happiness of knowledge and vision—why say that being subject to a teacher is suffering? From "if he is not subject to" onward, he challenges the second half-verse, clarifying that with respect to peace and happiness, everything being due to oneself with sovereignty is not established: "If he is not subject to him, it is also not established" clarifies that for one who has peace and happiness, being due to oneself is not established, as the happiness of knowledge and vision this person possesses was attained from learning from a teacher, and thus he is not 'not subject to him.' Since the meaning of not being subject to him is not established, the Tathāgata's past statement that being due to oneself brings peace and happiness is clearly non-final. "If attaining sovereignty, it is also not established" clarifies that for one who has peace and happiness, sovereignty is not established, as the happiness of knowledge and vision this person possesses was attained from learning from a teacher, and thus is not sovereignty. Since the meaning of sovereignty is not established, the Tathāgata's past statement that sovereignty brings peace and happiness is clearly non-final. Third, from "therefore" onward, concluding that it is non-final.