大般涅槃經義記 6.113

6.113

前中三番：一就道等各分二種，常與無常。二就人以辯，言「外道道名無常」者，八禪等智是其凡夫外道所修名外道道，是無常也。「內道常」者，三乘聖道同名為常，以不退故。內中更分小乘無常、大乘是常，今略不論。菩提之中，小名無常、大名為常。小乘菩提性是生滅，故說無常。外道法中令無菩提，故不就論。就涅槃中，「外脫無常內脫常」者，外道凡夫六行斷結，所得無為，名外解脫。退轉不定，故曰無常。三乘聖人所得涅槃名內解脫，不退故常。內中細分，小乘無常。故下文言「聲聞涅槃但有樂、淨，而無我、常」。大乘是常，今略不辯。三牒取前常就明有得，偏牒大乘道等三事，不開小乘。於中先牒，「一切生」下及明眾生惑障不得，「而眾生」下順明眾生修道能得，先辯、後結。

In the former, there are three turns: First, in terms of the Path and so forth, each is divided into two kinds: eternal and impermanent. Second, distinguishing in terms of persons, as for the statement "the non-Buddhist path is called impermanent," the wisdom of the eight dhyānas and so forth is cultivated by ordinary persons and non-Buddhists and is called the non-Buddhist path, which is impermanent. As for "the internal path is eternal," the noble paths of the three vehicles are alike called eternal because there is no falling back. Within the internal, it is further divided into the Hīnayāna being impermanent and the Mahāyāna being eternal, which is omitted from discussion for now. Regarding bodhi, the lesser is called impermanent and the great is called eternal. The nature of Hīnayāna bodhi is subject to arising and ceasing, and thus it is spoken of as impermanent. In the teachings of non-Buddhists, there is fundamentally no bodhi, so it is not discussed in reference to them. Regarding nirvāṇa, as for "external liberation is impermanent and internal liberation is eternal," the ordinary persons among non-Buddhists sever fetters through the six practices, and the unconditioned [state] they obtain is called external liberation; because it regresses and is unstable, it is said to be impermanent. The nirvāṇa attained by the noble ones of the three vehicles is called internal liberation; because there is no falling back, it is eternal. In a detailed division of the internal, the Hīnayāna is impermanent; hence a later passage says, "The nirvāṇa of the śrāvaka possesses only bliss and purity, but lacks self and eternity." The Mahāyāna is eternal, which is omitted from discrimination here. Third, citing the aforementioned "eternal," it explains that there is attainment, citing exclusively the three matters of the Mahāyāna Path and so forth, without including the Hīnayāna. Therein, it first cites this; from "all living beings" onward, it clarifies that living beings are hindered by delusion and do not attain it; from "yet living beings" onward, it demonstrates in a direct sequence that living beings can attain it by cultivating the Path, first explaining and then concluding.