大般涅槃經義記 8.343

8.343

第三師子乘言重難，先難前喻。初牒直非，「何以」下釋。「先在路者，於後則妨，云何無障」難破初喻，「餘亦皆爾」類破後四。「聖道性」下，准喻難法。可佛答中偏解聖道，佛性可知。「如汝所說義不相應」總非難辭。下廣辯釋，先明前喻少分非全，「一切眾生同無明」下更立全喻約之顯法。前中，「我喻少，非一切」總明非全。下別顯之，「世間道」等明喻異法，「無漏道」下彰法異喻。言「無漏道則不如是」總翻前喻。下別翻之，「令生無疑」翻前障礙，「平等無二」翻前無等，「無有彼此」翻前彼此。「如是正道能為佛性作了因」下，嘆以顯勝，先法、後喻。就後更立全喻之中，「十二因緣眾生等有」立喻顯法。「所修」已下辯法同喻。「所修如是」合前因緣。「等斷眾生煩惱」已下合上平等。胎卵濕化是其「四生」，「界」謂三界，「有」者所謂二十五有，「道」謂六道。「其有證者彼此知見無有障礙」，遠答向前第二難中道若多者云何具修，今明證者彼此知見無有障礙故可具修。「故名薩婆」，遠答向前亦不得名薩婆若智。第四師子重難向前。「佛性一義，眾生身異，云何性一」。下佛為辯，先喻、後合，文顯可知。

Third, Siṃhanāda seizes upon [the Buddha's] words to present a further objection, first challenging the preceding metaphors. First, he cites them and directly negates them; from "Why?" downward, he explains. "Those who are on the road first hinder those who come after; how can there be no obstruction?" objects to and refutes the first metaphor. "The others are also all like this" analogously refutes the latter four. From "The nature of the noble path" downward, he challenges the dharma in accord with the metaphors. In the Buddha's answer, he specifically explains the noble path; the buddha-nature can be understood [by implication]. "What you have said does not correspond to the meaning" generally negates the objection's wording. Below, he explains in detail. First, he clarifies that the preceding metaphors were partial, not complete. From "All sentient beings alike have ignorance" downward, he establishes further a complete metaphor and clarifies the dharma in reference to it. In the former part, "My metaphors were partial, not complete" generally clarifies their incompleteness. Below, he explains it specifically: "worldly paths," etc., clarifies that the metaphors differ from the dharma; from "the uncontaminated path" downward, it shows that the dharma differs from the metaphors. The statement, "The uncontaminated path, however, is not like this," generally overturns the preceding metaphors. Below, he overturns them specifically: "causing them to give rise to no doubt" overturns the previous obstruction; "equal and without duality" overturns the previous inequality; "having no this and that" overturns the previous this and that. From "Such a correct path can serve as a revealing cause for buddha-nature" downward, he praises it to display its excellence, first by the dharma and then by metaphors. In the subsequent section where he establishes a complete metaphor, "The twelve links of dependent origination are equally possessed by sentient beings" establishes the metaphor to clarify the dharma. From "That which is cultivated" downward, he explains that the dharma is identical to the metaphor. "That which is cultivated is like this" corresponds to the preceding links of dependent origination. From "equally cutting off sentient beings' afflictions" downward, it corresponds to the above equality. Womb-born, egg-born, moisture-born, and transformation-born are the "four kinds of birth." "Realms" refers to the three realms. "Existences" refers to the twenty-five existences. "Destinies" refers to the six destinies. "Those who realize it have no obstruction in their mutual knowing and seeing" answers from afar the previous second objection—that if the path is manifold, how could it be cultivated completely?—by clarifying now that those who realize it have no obstruction in their mutual knowing and seeing, and thus it can be completely cultivated. "Therefore it is called sarva" answers from afar the previous [objection] that one also could not be said to have sarvajña-jñāna. Fourth, Siṃhanāda presents a further objection to the previous [point]: "Buddha-nature is one in meaning, but sentient beings' bodies are different; how can the nature be one?" Below, the Buddha explains it for him, first with metaphors and then with the application to the dharma; the text is clear and can be understood.