大般涅槃經義記 8.145

8.145

下牒初門，「梵天無常謬見常」者，此上求心，下有三塗可以趣向，故名下道。「上」牒第二，「生死無常謬見是常，三寶是常計無常」者，此是例惑求下之心，上有菩提終可趣向故曰上道。「何以」下釋，先問起發，「能得最上阿耨菩提」對問辯釋，不將此心得上菩提，有此心者終得菩提故曰能得。「中」牒第三。下釋其相，先辯後結。辯中四句：第一宣說第一義空理法為中。二從「無常見無常」下說行為中。三「第一義空不名」已下釋前第一理法為中，「第一義空不名為下」非下故中。「何以」下釋，「凡夫不得故，不名為上」，非上故中。「何以」下釋，先徵後解，體即是上，更無上法可與為道，故不名上。四「諸佛菩薩所修」已下釋前第二行法為中，不上、不下，義同前解。上來別釋，「以是」下結。

Below, it takes up the first heading: "Taking the impermanent Brahmā and falsely seeing him as permanent" refers to this upward-seeking mind, below which there are the three wretched realms that can be approached, hence it is called the inferior way. "Superior" takes up the second: "Taking the impermanence of saṃsāra and falsely seeing it as permanent, and positing the permanent Three Jewels as impermanent"—this is the mind of deluded seeking downward through exemplary confusion; above, there is bodhi that can ultimately be approached, hence it is called the superior way. From "why?" onward it explains: first asking to initiate it; "able to attain the utmost anuttara-bodhi" differentiates and explains in response to the question—it does not mean that by using this mind one attains superior bodhi, but that one who possesses this mind will ultimately attain bodhi, hence it says "able to attain." "Middle" takes up the third. Below, it explains its characteristics, first differentiating and then concluding. Within the differentiation there are four clauses: first, proclaiming the principle-dharma of ultimate emptiness as the middle. Second, from "seeing the impermanent as impermanent" onward, it speaks of practice as the middle. Third, from "ultimate emptiness is not called..." onward, it explains the earlier first principle-dharma as the middle; "ultimate emptiness is not called inferior"—because it is not inferior, it is the middle. From "why?" onward it explains: "Because ordinary beings do not attain it, it is not called superior"—because it is not superior, it is the middle. From "why?" onward it explains, first examining and then explaining: its essence is itself superior, and there is no further superior dharma that can serve as a way for it, hence it is not called superior. Fourth, from "that which the buddhas and bodhisattvas cultivate" onward, it explains the earlier second practice-dharma as the middle; being neither superior nor inferior, its meaning is identical to the earlier explanation. What came above were specific explanations; from "therefore" onward it concludes.