大般涅槃經義記 8.233

8.233

自下第二約對前法勸修趣入略明證行。文別有三：一依向前能證行法教見如來；二「復有二種，一為利養、二為法」下，依於向前所證理法教見佛性；三「師子言：如佛所說見於如來及見佛性義云何」下，雙顯前二。問曰：佛性是所證法，可須教見。如來非理，何須教見？釋言：見性必由相入，佛是性相，故須教見。今此文中教見如來趣入佛性。下第四段廣證行中，教見涅槃趣入佛性，義之左右。就初教見如來之中，文別有三：一教尋經知見佛身；二「師子吼言：眾生不知如來心」下，教其尋相知見佛心；三「如佛說菴羅菓」下，教以四親知見佛行。蓋乃教入之次第也。初中，「若有男子女人欲見如來」標示所求。「應當修」下正教見法。尋教受持讀誦解說，知佛身相，名見如來。如上〈金剛身品〉中說，亦如《維摩．阿閦品》說。自下第二教見佛心。師子先問「一切眾生不知佛心，云何得知」。下佛教之，「一切眾生實不能知」略述其言、次正教示、後總結之。就正教中，教依二見以測佛心，先舉、次列、「若見以」下六門廣辯。一觀佛身業名為眼見，觀佛口業名為聞見。二見佛妙色名為眼見，聞佛妙聲名為聞見。三觀如來神通現化，但為眾生不為利養，名為眼見；觀佛以其他心智通觀察眾生，為說法時但為眾生不為利養，名為聞見。四觀如來受身所為名為眼見，說法所為名為聞見。「云何受」者，慈悲故受，不以受結。「何故受」者，為益眾生，不為利己。「為誰受」者，等為一切。「云何說」者，慈悲心說，不為利養。「何故說」者，為益眾生，不為利己。「為誰說」者，等為一切。五觀如來他人以身加毀不瞋名為眼見，他人以口罵辱不惱是名聞見。六觀如來八相成道名為眼見，聞八相時一切言說以為聞見。於中，先聞未成道前所有言說，「既成道」下聞成道後所有言說。梵王先請，如來次違。「梵王」下復舉利重請，下佛因請為之宣說。於中，初先勅聽許說，下明所說。「宣說中道」總明所說，次別顯之。別有五句：初三約就化行辯中、次一約就化人說中、後一約就化益論中。就前三中，初句化人斷結行中明其中道。「不破諸結」明其非有，此如上說，無慧能破、無惑可破，名不破結。「非不能破」彰其非無。隨相論治，有惑可斷，故非不破。又復聖人證實之時無惑可生亦名為破。「非破不破是名中道」牒以結之。第二化人度苦行中明其中道。「不度眾生」明其非有，於理無人可化度苦名為不度。「非不度生」彰其非無，隨世度人令出諸苦名非不度。「是名」結之。此二離障。第三化人成善行中明其中道。「非一切成」明其非有，於理無人可化成善故言非成。「亦非不成」彰其非無，隨世化人成三乘善故非不成。「是名」結之。上來約就化行辯中，次一就其化人說中。「不自言師」明不自高，「不言弟子」彰其不下，「是名」結之。下一就其化益論中。「說不為利」明無所得，「非不得果」明非無得，「是名」結之。上來別顯。下總嘆之。「正、實、時、真」嘆其語淨。軟言合法名為「正語」。離妄不虛說為「實語」。言無乖離應時乖合故曰「時語」。言無綺異稱當法理說為「真語」。「言不虛發」語能益人，「微妙第一」語能合法。上來廣辯。「如來心實不可見」下總以結之。

From here below, the second [major section] briefly explains the practice of realization by exhorting cultivation and entry in relation to the preceding dharmas. The text has three parts: first, teaching how to see the Tathāgata based on the previously explained dharmas of practice capable of realization; second, from "There are further two kinds: the first is for profit, the second is for the Dharma" onward, teaching how to see the buddha-nature based on the previously explained dharmas of principle that are realized; third, from "Siṃha said: What is the meaning of seeing the Tathāgata and seeing the buddha-nature as spoken by the Buddha?" onward, jointly elucidating the preceding two. Question: Buddha-nature is the dharma to be realized, so one should indeed be taught to see it. The Tathāgata is not the principle; why must one be taught to see [him]? Explanation: Seeing the nature inevitably proceeds by entering through the marks; the Buddha is the mark of the nature, and therefore one must be taught to see [him]. Here in this text, teaching how to see the Tathāgata is for the sake of entering into the buddha-nature. Below, in the fourth section that extensively explains the practice of realization, teaching how to see nirvāṇa is also for the sake of entering into the buddha-nature; they are two sides of the same meaning. Within the first part, teaching how to see the Tathāgata, the text has three subdivisions: first, teaching how to investigate the sūtras to know and see the Buddha's body; second, from "Siṃhakaśyapa said: Sentient beings do not know the Tathāgata's mind" onward, teaching how to investigate marks to know and see the Buddha's mind; third, from "Just as the Buddha spoke of the āmrāphala fruit" onward, teaching how to know and see the Buddha's conduct through the four kinds of closeness. These are indeed the stages of teaching entry. In the first subdivision, "If there is a good man or good woman who wishes to see the Tathāgata" indicates what is sought. From "They should cultivate" onward correctly teaches the method of seeing. Investigating the teachings, accepting, upholding, reading, reciting, and explaining them, thereby knowing the marks of the Buddha's body, is called "seeing the Tathāgata." This is as explained above in the "Diamond Body Chapter," and also as explained in the "Akṣobhya Chapter" of the Vimalakīrti [Sūtra]. From here below, the second subdivision teaches how to see the Buddha's mind. Siṃha first asks: "All sentient beings do not know the Buddha's mind; how can it be known?" Below, the Buddha instructs him: "All sentient beings indeed cannot know it" briefly restates his words; next, it correctly gives instruction; finally, it summarizes. Within the correct instruction, it teaches relying on two kinds of seeing to infer the Buddha's mind: first stating them, next listing them, and from "If one sees by means of" onward extensively distinguishing six gates: First, contemplating the Buddha's bodily karma is called seeing with the eye; contemplating the Buddha's verbal karma is called seeing through hearing. Second, seeing the Buddha's wondrous physical form is called seeing with the eye; hearing the Buddha's wondrous voice is called seeing through hearing. Third, contemplating the Tathāgata's manifestation of transformations through supernatural powers done solely for sentient beings and not for profit is called seeing with the eye; contemplating the Buddha's using the supernatural knowledge of the minds of others to observe sentient beings and preaching the Dharma solely for sentient beings and not for profit is called seeing through hearing. Fourth, contemplating the purpose for which the Tathāgata receives a body is called seeing with the eye, and the purpose for which he preaches the Dharma is called seeing through hearing. "How does he receive it?" He receives it out of loving-kindness and compassion, not bound by receiving. "Why does he receive it?" To benefit sentient beings, not to benefit himself. "For whom does he receive it?" Equally for all. "How does he preach?" He preaches with a mind of loving-kindness and compassion, not for profit. "Why does he preach?" To benefit sentient beings, not to benefit himself. "For whom does he preach?" Equally for all. Fifth, contemplating that when others physically inflict harm on the Tathāgata, he does not become angry is called seeing with the eye; that when others verbally revile and insult him, he is not distressed is called seeing through hearing. Sixth, contemplating the Tathāgata's eight marks of attaining the Way is called seeing with the eye; hearing all discourses during the eight marks is taken as seeing through hearing. Therein, one first hears all the words spoken before attaining the Way; from "Having attained the Way" onward, one hears all the words spoken after attaining the Way. The Brahmā King first makes a request, and the Tathāgata then declines. From "The Brahmā King" onward, he again cites the benefits and repeats his request; below, prompted by the request, the Buddha expounds for him. Therein, he first commands them to listen and agrees to speak; below, what is spoken is explained. "Expounding the Middle Way" generally explains what is spoken; next, it shows it in detail. Specifically, there are five clauses: the first three explain the Middle with respect to the practices of transformation; the next one speaks of the Middle with respect to the persons transformed; the final one discusses the Middle with respect to the benefits of transformation. Within the first three, the first clause explains the Middle Way within the practice of transforming persons to sever fetters. "Not destroying the fetters" clarifies non-existence; this is as explained above: there is no wisdom that can destroy, and there are no defilements that can be destroyed; this is called not destroying the fetters. "Not unable to destroy" manifests non-nothingness: discussing remedies in accordance with marks, there are defilements to be severed, and hence he is not unable to destroy them. Moreover, when the noble one realizes the true, no defilement can arise, which is also called destroying. "Neither destroying nor not destroying is called the Middle Way" cites this to conclude it. The second explains the Middle Way within the practice of transforming persons to cross over suffering. "Not crossing over sentient beings" clarifies non-existence: in terms of principle, there is no person who can be transformed to cross over suffering, which is called not crossing over. "Not not crossing over sentient beings" manifests non-nothingness: in accordance with the conventional world, he crosses people over to deliver them from all sufferings, which is called not not crossing over. "Is called [the Middle Way]" concludes it. These two [clauses] concern freedom from hindrances. The third explains the Middle Way within the practice of transforming persons to accomplish the good. "Not all accomplished" clarifies non-existence: in terms of principle, there is no person who can be transformed to accomplish the good, hence it says not accomplished. "Nor not accomplished" manifests non-nothingness: in accordance with the conventional world, he transforms people to accomplish the goodness of the three vehicles, hence it is not not accomplished. "Is called [the Middle Way]" concludes it. The above explains the Middle with respect to the practices of transformation. The next one speaks of the Middle with respect to the persons transformed. "Does not call himself a teacher" clarifies not elevating himself; "does not call them disciples" manifests not putting himself below; "is called [the Middle Way]" concludes it. The next one discusses the Middle with respect to the benefits of transformation. "Speaking not for profit" clarifies having nothing attained; "not failing to attain the fruit" clarifies not being without attainment; "is called [the Middle Way]" concludes it. The above clarifies them specifically. Below, it praises them generally. "Correct, real, timely, and true" praises the purity of his speech. Soft words that accord with the Dharma are called "correct speech." Free from falsehood and not deceptive is described as "real speech." Words without divergence that appropriately accord with the time are therefore called "timely speech." Words without fancy deceit that correspond properly to the principle of the Dharma are described as "true speech." "Words not uttered in vain" means his words are capable of benefiting others; "subtle, wondrous, and supreme" means his words are capable of according with the Dharma. The above extensively explains. From "The Tathāgata's mind is truly invisible" onward, it concludes generally.