大般涅槃經義記 9.112

9.112

自下第三廣明佛性不即不離，先喻、次合。「有難下」者，下重分別。喻中有六：一如來說經顯性示人喻。「王」喻如來，「臣」喻此經，「象」喻佛性，「盲」喻眾生。佛以音聲顯說經法名「告一臣」。說經顯性以示眾生名「牽一象以示眾盲」。二「爾時臣」下，經法顯性喻。經為聖說，名「受王勅」。令人共讀，名「集眾盲」。顯性令知，名「以象示」。三「時彼盲」下，眾生知性喻。想心攀緣名「以手觸」。四「臣還自」下，化法被人反顯聖心喻。化顯聖心，名為「白王」。顯性已訖，名為「示竟」。五「爾時王」下，如來檢問眾生異答喻。於中有四：一問見不；二答已見；三問見相；四答所見，各隨意解，種種異答。六「如彼眾盲不說象」下，不即不離喻。「彼不說象」明其不即亦非不說，「離是無象」彰其不離。

From here below, the third [part] broadly explains that the buddha-nature is neither identical [with] nor separate [from phenomena]. First is a simile, followed by its application. The phrase "having difficulties below" means that a further distinction is made below. In the simile there are six [points]: First, the simile of the Tathāgata preaching the sūtra to reveal the nature and show it to people. The "king" is a simile for the Tathāgata; the "minister" is a simile for this sūtra; the "elephant" is a simile for the buddha-nature; and the "blind people" are a simile for sentient beings. That the Buddha expounds and preaches the sūtra teachings with vocal sound is called "telling a minister." Preaching the sūtra to reveal the nature in order to show it to sentient beings is called "leading an elephant to show it to the blind people." Second, from "then the minister" below is the simile of the sūtra teachings revealing the nature. The sūtra being the holy teaching is called "receiving the king's order." Causing people to read it together is called "assembling the blind people." Revealing the nature to make them know it is called "showing it by means of the elephant." Third, from "at that time, those blind people" below is the simile of sentient beings knowing the nature. Conceptual thought clutching at conditions is called "touching it with their hands." Fourth, from "the minister returned and..." below is the simile of the teaching method having affected people, which in turn reveals the holy intention. The teaching revealing the holy intention is called "reporting to the king." Having finished revealing the nature is called "having finished showing it." Fifth, from "at that time the king..." below is the simile of the Tathāgata examining and questioning, and sentient beings giving different replies. Herein there are four: 1. asking whether they have seen it; 2. replying that they have seen it; 3. asking about the characteristics of what was seen; 4. replying with what was seen, each according to their own understanding, giving various different replies. Sixth, from "just as those blind people do not speak of the elephant" below is the simile of being neither identical nor separate. "They do not speak of the elephant" clarifies that it is not identical, yet nor is it the case that they do not speak [of it]; "apart from this, there is no elephant" demonstrates that it is not separate.