大般涅槃經義記 6.414

6.414

惠心直中，先牒、次釋。釋中有三：一乘前顯過，明有疑者所見不正；二「一切凡」下就人辨曲，謂凡二乘；三「云何」下廣辨曲相翻之顯正。於中有四：一明凡邪曲、二翻之顯正、三明聲聞緣覺邪曲、四翻之顯正。凡夫曲中，先問後辨。「於有漏中，見常、樂」等，於如來所見無常等，八倒邪曲；「見眾生」等，我見邪曲；計非想處以為涅槃，見自在天有八聖道，見取邪曲，此皆取劣以為勝故。又此非道以為道故，亦得名為戒取邪曲，「有見斷見」，邊見耶曲。第二段中，「若聞是經」聞慧斷曲，「修行聖行」修惡斷曲。第三段中，先問後辨，執佛八相成道為實是其曲也。第四段中，「聽經悉斷」聞慧斷曲，「若能書」等思慧斷曲，「修行涅槃」修慧斷曲。「是名」下結。

In [the section on] the wisdom mind being straightforward, it first restates and next explains. Within the explanation there are three: first, following upon the preceding to reveal faults, clarifying that those who harbor doubts have incorrect views; second, from "all ordinary" on down, distinguishing crookedness with respect to persons, namely ordinary beings and the two vehicles; third, from "how" on down, extensively distinguishing the marks of crookedness and reversing them to reveal the correct. Within this there are four: first, clarifying the heterodox crookedness of ordinary beings; second, reversing it to reveal the correct; third, clarifying the heterodox crookedness of śrāvakas and pratyekabuddhas; fourth, reversing it to reveal the correct. Within the crookedness of ordinary beings, it first questions and then distinguishes. Seeing permanence, bliss, and so forth in the contaminated, and seeing impermanence and so forth in the Tathāgata, are the heterodox crookedness of the eight inversions; seeing sentient beings and so forth is the heterodox crookedness of the view of self; reckoning the realm of neither-conceptualization-nor-non-conceptualization to be nirvāṇa, or seeing the eightfold noble path in Maheśvara, is the heterodox crookedness of the adherence to views—these all take what is inferior to be superior. Moreover, because they take what is not the path to be the path, these may also be called the heterodox crookedness of the adherence to rules and observances; the view of existence and the view of annihilation are the heterodox crookedness of extreme views. In the second section, "if one hears this sūtra" is wisdom born of hearing severing crookedness; "cultivating noble practice" is cultivating the cessation of evil severing crookedness. In the third section, it first questions and then distinguishes: grasping the Buddha's eight marks of attaining the path as real is their crookedness. In the fourth section, "all are severed upon listening to the sūtra" is wisdom born of hearing severing crookedness; "if one is able to write" and so forth is wisdom born of reflection severing crookedness; "cultivating nirvāṇa" is wisdom born of cultivation severing crookedness. It concludes from "is called" on down.