大般涅槃經義記 4.337

4.337

第三段中，初先彰己實無諸病，「所以」下釋，久離故無，「是諸眾生不知」已下彰彼凡夫外道眾生不知密語，謂佛實病。「如言」已下廣顯病言是密非實，類以顯之。先舉其類，類有十一：前之十句就佛彰密，後一汎就餘人顯密。前十句中，道「如言」者指斥之辭，如佛昔言故曰如言，非是汝言，若經本中有汝言者宜須治故。末後一句中云何為密？道理人死身心俱滅，而佛昔說修善之人死時心去，不盡道理，所以名密。於中先舉昔時密言，「而是心」下辯實顯密。上來舉類，下約顯病。「我今言病亦復如是」總約顯病，「如來密教顧命文殊」別約顯病，「如來正覺實無病實」等彰實無病，「亦不畢竟入涅槃」下舉佛不滅成前無病，是大涅槃即佛深定，辯大涅槃成前不滅。

In the third section, it first reveals that he is truly free from all illnesses. From 'the reason why' onward, it explains that because he has long been free [of them], he has none. From 'these sentient beings do not know' onward, it reveals that those ordinary beings and non-Buddhists do not know the esoteric speech and consider the Buddha to be truly ill. From 'such as saying' onward, it broadly reveals that words of illness are esoteric, not real, demonstrating this through analogues. It first brings up these analogues, of which there are eleven: the first ten clauses reveal the esoteric meaning in terms of the Buddha, while the last one reveals the esoteric meaning broadly in terms of other people. Among the first ten clauses, stating 'such as saying' is phrasing indicating and pointing out [a past statement]; because it is as the Buddha said in the past, it says 'such as saying,' not 'as you say'—if there is 'as you say' in any sūtra text, it must be corrected. In the final clause, why is it esoteric? In principle, when a person dies, both body and mind are extinguished; yet the Buddha previously spoke of a person who cultivates the good having their mind depart at the time of death, which does not exhaust the principle, and is therefore called esoteric. Therein, it first brings up the esoteric words of past times; from 'and this mind' onward, it discriminates the real to reveal the esoteric. The above brings up analogues; below, it refers to them to reveal illness. 'My speaking of illness now is also like this' generally refers to them to reveal illness. 'The Tathāgata's esoteric teaching instructing Mañjuśrī' specifically refers to them to reveal illness. 'The Tathāgata, the Truly Awakened One, is truly free of any reality of illness' and so forth reveals that he is truly free of illness. From 'nor does he ultimately enter nirvāṇa' onward, it cites the Buddha's non-extinction to substantiate the aforementioned freedom from illness; this Mahāparinirvāṇa is the Buddha's profound samādhi, and discriminating Mahāparinirvāṇa substantiates the aforementioned non-extinction.