大般涅槃經義記 6.217

6.217

下廣辯之，就前之中「三世恒有無有是處」明其有滅，就上文中「三世恒無無有是處」明其不滅。文有九句，此九猶前有得之中八種義矣，但就向前方等經中開為兩句，故有九耳。第一就前取著之心、中道實義明滅不滅，取著之心此名世諦，中道實義此名第一，先舉、次列、後辯可知，餘句皆爾。第二就前常樂我淨、無常苦等明滅不滅。第三就前大、小乘法明滅不滅，二乘所持是小乘法，菩薩所持是大乘法。第四就前苦行之心、六波羅蜜明滅不滅，苦行之心此名為外，六波羅蜜此名為內。第五就前煩惱、涅槃明滅不滅，煩惱有為，涅槃無為。第六就前父母和身、金剛法身明滅不滅，父母和合名為可得，金剛法身名不可得。第七就前雜食之身、無邊之身明滅不滅，雜食之身世俗同有名為共法，無邊之身世俗所無名不共法。第八、第九就前方等、十一部經明滅不滅，於中初番就處分別，人中有滅、天中無滅，後之一番當相分別，十一有滅、方等無滅。雖舉九番，意取第九以答前問。

Below, he broadly distinguishes it. With reference to the earlier [phrase], "There is no such thing as being constantly existent in the three times," he clarifies that there is extinction. With reference to the passage above, "There is no such thing as being constantly non-existent in the three times," he clarifies that there is non-extinction. The text has nine clauses; these nine correspond to the eight kinds of meaning in the attained earlier, but with reference to the Vaipulya sūtras mentioned before, it is opened into two clauses; hence there are nine. The first clarifies extinction and non-extinction with reference to the previously mentioned mind of grasping and attachment versus the true meaning of the Middle Way: the mind of grasping and attachment is here named conventional truth; the true meaning of the Middle Way is here named ultimate truth. First raising, next listing, and then distinguishing can be known, and so it is with the remaining clauses. The second clarifies extinction and non-extinction with reference to the previously mentioned permanence, bliss, self, and purity versus impermanence, suffering, and so on. The third clarifies extinction and non-extinction with reference to the previously mentioned Mahāyāna and Hīnayāna dharmas: what the two vehicles uphold is the Hīnayāna Dharma; what the bodhisattvas uphold is the Mahāyāna Dharma. The fourth clarifies extinction and non-extinction with reference to the previously mentioned mind of ascetic practice versus the six pāramitās: the mind of ascetic practice is here named external; the six pāramitās are here named internal. The fifth clarifies extinction and non-extinction with reference to the previously mentioned afflictions versus nirvāṇa: afflictions are conditioned; nirvāṇa is unconditioned. The sixth clarifies extinction and non-extinction with reference to the previously mentioned body conjoined of parents versus the adamantine dharmakāya: conjoined of parents is named obtainable; the adamantine dharmakāya is named unobtainable. The seventh clarifies extinction and non-extinction with reference to the previously mentioned body that eats mixed foods versus the boundless body: the body that eats mixed foods, being held in common by worldly people, is named a shared dharma; the boundless body, not possessed by worldly people, is named an unshared dharma. The eighth and ninth clarify extinction and non-extinction with reference to the previously mentioned Vaipulya and eleven divisions of sūtras. Within this, the first pair differentiates by place: among humans there is extinction, while in the heavens there is no extinction; the latter pair differentiates according to characteristics: the eleven [divisions] have extinction, while the Vaipulya has no extinction. Although nine pairs are adduced, the intended meaning takes the ninth to answer the earlier question.