大般涅槃經義記 8.307

8.307

上來廣前所證理法，下次廣上能證行法。何故須廣？前約菩提因之與果明能證法，未論涅槃，故下辯之。又上文中明佛菩薩有行有眼能見佛性，未明凡夫二乘人等證行有無，故下辯之，明凡二乘亦有縛解修得之義。文中，初先開列四門、下廣辯釋。其四門者，眾生不思是第一門、佛境不思是第二門、業果不思是第三門、佛性不思是第四問。四中，初一是修證人，無一神主而能相續究竟得果，故曰不思。後三證法，佛境是果。大般涅槃是佛境界，隨化去流實則常恒，故曰不思。業果、佛性此二是因，業果緣因，緣因之行前後相起，能生為業、所生為果，業果不斷究竟佛德，故曰不思。佛性正因，性隨緣染而無失壞，終可顯了成大涅槃，故曰不思。是中宗意不欲明性，舉性為成大涅槃矣。「何以」下釋。「如是四法皆悉是常常故不思」是總釋也。佛境佛性是常可知，一切眾生云何名常？一切眾生真識為體，真為體故起相不絕，故名為常。所修業果云何名常？亦以真識依持力故起行不斷，故名為常。

The preceding extensively elaborated on the principle and dharmas to be realized mentioned earlier; next below, it extensively elaborates on the practicing dharmas capable of realizing them mentioned above. Why is it necessary to elaborate extensively? Previously, the dharmas capable of realizing were explained in terms of the causes and fruits of bodhi, but nirvāṇa had not yet been discussed; hence it is explained below. Furthermore, in the text above, it was explained that buddhas and bodhisattvas possess practice and possess the eyes capable of seeing buddha-nature, but whether ordinary beings and people of the two vehicles possess realized practice was not yet explained; hence it is explained below, elucidating that ordinary beings and the two vehicles also possess the meaning of bondage, liberation, and cultivation-attainment. In the text, first four gates are set out, and below they are extensively discussed and explained. As for those four gates: that sentient beings are inconceivable is the first gate; that the buddha-realm is inconceivable is the second gate; that karma and its fruit are inconceivable is the third gate; and that buddha-nature is inconceivable is the fourth inquiry. Among the four, the first is the person who cultivates and realizes: without a single lordly spirit (ātman), they can nevertheless continue and ultimately attain the fruit; hence it is said to be "inconceivable". The latter three are the dharmas of realization. The buddha-realm is the fruit: Mahāparinirvāṇa is the buddha-realm; though it appears and disappears in accord with transformation, in reality it is eternal and permanent; hence it is said to be "inconceivable". Karma with its fruit and buddha-nature—these two are causes. Karma and fruit are the contributing causes: practices of contributing causes arise successively before and after; what can produce is karma, and what is produced is the fruit; karma and fruit are uninterrupted, ultimately [culminating in] the buddha-virtues; hence it is said to be "inconceivable". Buddha-nature is the direct cause: though its nature is defiled in accord with conditions, it suffers no loss or destruction, and can ultimately be made apparent to become Mahāparinirvāṇa; hence it is said to be "inconceivable". The main intent here is not to explain the nature [in itself], but to adduce the nature in order to establish Mahāparinirvāṇa. "Why..." and below explains it. "Such four dharmas are all permanent, and because they are permanent, they are inconceivable" is the general explanation. That the buddha-realm and buddha-nature are permanent is clear. Why are all sentient beings called permanent? All sentient beings take true consciousness as their substance; because truth is their substance, their arising marks are never severed; hence they are called "permanent". Why are the karma and fruit cultivated called permanent? Also because of the supporting power of true consciousness, the undertaking of practice is uninterrupted; hence they are called "permanent".