大般涅槃經義記 6.103

6.103

自下次明化他有得，文別有二：一略明有得、二「迦葉言：第一義諦亦名道」下廣明有得。又，前略中就第一義明其有得，廣中就通菩提涅槃以明有得。略中有三：一明如來隨化眾生種種異說；二「一切世諦若於如來即第一」下明佛化意，為使眾生得第一義故說世諦；三「是故汝先不應難」下明諸眾生因化有得，非無現得。前中五句：一明如來隨化眾生種種異說、二「何以」下釋、三明如來所說不虛、四「何以」下釋、五明眾生因妄得益佛亦說之。初中，「如來普為眾生，雖知諸法說不知」者，隨順世諦說知諸法，於第一義無法可知，故云不知。「雖見諸法說不見」者，類同前釋，此義如上八知見中具廣分別。「有相之法說無相」者，世諦有相，於第一義宣說無相。「無相之法說有相」者，翻前可知。「實有無常說有常」者，生死無常宣說其中有常法性。「常說無常」，翻前可知。又如佛說三十三天常樂我淨，此亦是其無常說常。如來實常，隨化示滅，此亦是其常說無常。樂、我、淨等類皆同爾。「三乘說一、一說三」者，隨化三乘，就實論一，真實一乘隨化分三。「略相說廣、廣說略」者，如上文說。十二因緣總名有為名廣說略，一有為中開分十二名略說廣，如是一切。

From here below, it next clarifies transforming others to have attainment, in a text with two parts: first, briefly explaining that there is attainment; second, from "Kāśyapa said: ultimate truth is also called the path" onward, extensively explaining that there is attainment. Furthermore, in the brief explanation above, it explains having attainment in terms of the ultimate truth; in the extensive explanation, it explains having attainment generally in terms of bodhi and nirvāṇa. The brief explanation has three parts: first, explaining the various different teachings spoken by the Tathāgata in accordance with transforming sentient beings; second, from "if all conventional truths are in relation to the Tathāgata, they are then the ultimate" onward, explaining the Buddha's intention in transforming, which is that he speaks conventional truths in order to cause sentient beings to attain the ultimate truth; third, from "therefore you previously should not have objected" onward, explaining that all sentient beings have attainment due to transformation, and that it is not that there is no present attainment. In the first part, there are five clauses: first, explaining the various different teachings spoken by the Tathāgata in accordance with transforming sentient beings; second, the explanation from "why" onward; third, explaining that what the Tathāgata speaks is not false; fourth, the explanation from "why" onward; fifth, explaining that sentient beings obtain benefit through erroneous conceptions, and the Buddha also speaks them. In the first clause, "the Tathāgata, universally for sentient beings, although knowing all dharmas, speaks of not knowing them" means that in accordance with conventional truth he speaks of knowing all dharmas, whereas in the ultimate truth there is no dharma that can be known, hence he says he does not know them. "Although seeing all dharmas, speaks of not seeing them" is analogously explained as before; this meaning is fully and extensively differentiated as in the eight kinds of knowing and seeing above. "Speaking of markless dharmas as having marks": conventional truth has marks, but with respect to the ultimate truth, it is declared to be markless. "Speaking of markless dharmas as having marks" can be known by reversing the preceding. "Speaking of what is genuinely impermanent as having permanence": birth-and-death is impermanent, yet he declares that within it there is the permanent dharmatā. "Speaking of the permanent as impermanent" can be known by reversing the preceding. Furthermore, just as when the Buddha speaks of the Thirty-Three Devas as permanent, blissful, self, and pure, this is also speaking of the impermanent as permanent. The Tathāgata is genuinely permanent, yet in accordance with transformation he manifests extinction; this is also speaking of the permanent as impermanent. Bliss, self, purity, and so forth are all analogous to this. "Speaking of the three vehicles as one, and of the one as three": in accordance with transformation there are three vehicles, but discussing what is real there is one; the real one vehicle is divided into three in accordance with transformation. "Speaking of brief marks as extensive, and of the extensive as brief" is as stated in the text above: the twelve links of dependent origination are collectively termed the conditioned, which is speaking of the extensive as brief; within the one conditioned dividing into twelve is speaking of the brief as extensive. All cases are like this.