大般涅槃經義記 5.367

5.367

前中，初先正嘆慈深，「慈若不可思議」已下嘆其所學成慈不思。就正嘆中，「慈若有、無，非有、非無」辯慈體相。諸佛菩薩有其真實平等大慈名之為有，攀緣心斷目之為無，離一切相、離一切性故名非有，於一慈中備含法界一切種德故曰非無。「如是」已下牒以嘆深，以此行深故非聲聞、緣覺所思。嘆所學中，「慈若不思」牒前類後。「法不思」下正嘆所學成慈不思。「法不思」者嘆其教法，「性不思」者嘆其理法，「如來不思」嘆其果法；亦可初二嘆所依法，如來不思嘆所依人。

In the former, it first directly praises the depth of loving-kindness; from 'If loving-kindness is inconceivable' downward praises what is learned as accomplishing the inconceivability of loving-kindness. In the direct praise, 'Loving-kindness as either existing or non-existing, neither existing nor non-existing' explains the essence and marks of loving-kindness: the buddhas and bodhisattvas possess true, equal, great loving-kindness, which is designated as 'existing'; the cessation of the mind that grasps at conditions is designated as 'non-existing'; being free from all marks and free from all natures is therefore called 'neither existing'; in a single [moment of] loving-kindness, all virtues of every kind in the dharmadhātu are fully contained, and therefore it is said 'nor non-existing'. From 'Such' downward takes this up to praise its depth: because this practice is deep, it is not something that śrāvakas and pratyekabuddhas can conceive. In praising what is learned, 'If loving-kindness is inconceivable' takes up what precedes to assimilate what follows. From 'The Dharma is inconceivable' downward directly praises what is learned as accomplishing the inconceivability of loving-kindness. 'The Dharma is inconceivable' praises its teaching-dharma; 'the nature is inconceivable' praises its principle-dharma; 'the Tathāgata is inconceivable' praises its fruition-dharma. Alternatively, the first two praise the Dharma relied upon, while the Tathāgata being inconceivable praises the person relied upon.