大般涅槃經義記 5.239

5.239

前中初言「有一菩薩名無垢藏」標別諸人，「有大威」等彰其諸德，「即從座等」啟請方便，自下正請，申己所解請佛述可而為請矣。「如佛所說諸佛菩薩成無量德實不可說」領佛前言，「我意猶謂不如是經」申己所解，「何以」下釋是經能生阿耨菩提，故佛菩薩功德不及。問曰：此經是其言教，阿耨菩提是其果證，教淺證深，何故菩提不及是經？釋言：此中偏名宣說佛性之詮法身之教以之為經，所詮即是性淨因果，所生是其方便因果，性淨為本，方便為末，末不如本，故佛菩薩功德不及。准後佛答其義如是。下佛先讚，次印其言「如是如是，如汝所說」，後述其語。於中更舉餘大乘經對此《涅槃》校量顯勝，成前餘德不及之義。於中初法，次喻，後合。

Within the former, the opening phrase, "There was a bodhisattva named Vimalagarbha," distinguishes him from the others; "possessing great majesty" and so forth demonstrates his various virtues; "immediately arose from his seat" and so forth is the expedient means of supplication. From here downward is the actual supplication, presenting his own understanding and requesting the Buddha's approval as a supplication. "As the Buddha has spoken, the buddhas and bodhisattvas accomplish immeasurable merits that truly cannot be expressed" receives the Buddha's previous words. "In my view, they are still not equal to this sūtra" presents his own understanding. From "why is this?" downward, it explains that this sūtra can generate anuttarasamyaksaṃbodhi, and therefore the merits of the buddhas and bodhisattvas do not equal it. Question: This sūtra is a verbal teaching, whereas anuttarasamyaksaṃbodhi is the realization of fruition; the teaching is shallow while the realization is profound, so why does bodhi not equal this sūtra? Answer: Here, it specifically designates the teaching that expresses the dharmakāya and proclaims the buddha-nature as the sūtra. What is expressed is the cause and fruition of natural purity; what is generated is the cause and fruition of expedient means. Natural purity is the root, while expedient means are the branches; the branches do not equal the root, and therefore the merits of the buddhas and bodhisattvas do not equal [this sūtra]. In accordance with the Buddha's subsequent answer, its meaning is thus. Below, the Buddha first praises, then seals his words: "So it is, so it is, just as you have spoken," and finally confirms his words. Therein he further adduces other Mahāyāna sūtras to compare them against this Nirvāṇa [Sūtra] and reveal its supremacy, establishing the aforementioned meaning that other merits do not equal it. Within this, there is first the principle, next the metaphor, and finally the application.