大般涅槃經義記 9.123

9.123

下明出世成德不思。初言「菩薩了了知見無眾生」等，內證平等名不思議。「受後邊」下，八相巧化名不思議。初生兜率，文別有四：一總明菩薩生兜率天為不思議。二「何以」下，解釋菩薩偏生所以，先問、後解，勝故偏生。「欲界中勝」總以標舉。下別顯之，「下天放逸、上天闇鈍」，形對餘天顯此報勝。「修戒修施得上下身，修施戒定得兜率」者，形對餘天顯此勝。欲界亂地云何有定？此非八禪。欲界地中念佛三昧生彼天中，故言修定得兜率身。三「毀呰」下，彰聖異凡。「菩薩毀有，終不造作兜率業」等，正明異凡。「何以」下釋。釋意如何？辨明菩薩一切處生皆得教化成就眾生，非唯兜率，是故於彼不偏貪愛造業求生。四「生兜率有三勝」下，辨勝過劣。於中有四：一明菩薩三事報勝。二「深樂」下，明其因勝。問曰：前說不造業生，今云何言有因勝乎？釋言：不造有漏業生，而有大悲願力為因，故云因勝。三「如是三事雖勝」已下，就前三事明清淨勝，他見不妬、自心不慢。四「不造命」下，就前三事以顯勝相。

Below, it explains the incomprehensibility of transcending the world to accomplish virtues. First, when it says, "The bodhisattva clearly knows and sees that there are no sentient beings," and so forth, inwardly realizing equality is called incomprehensible. From "receiving the final [rebirth]" onward, skillfully converting through the eight marks is called incomprehensible. First, regarding being born in Tuṣita, the text has four parts: First, it generally explains that the bodhisattva's birth in Tuṣita Heaven is incomprehensible. Second, from "Why?" onward, it explains the reason why the bodhisattva was born there specifically: first asking, then explaining that because it is superior, he was born there specifically. "Superior within the desire realm" generally highlights this. Below, it distinguishes it individually: "the lower heavens are negligent; the upper heavens are dull and dark," contrasting them with the other heavens to reveal the superiority of this retribution. Where it says, "By practicing precepts and practicing giving one attains lower and upper bodies; by practicing giving, precepts, and concentration one attains Tuṣita," this contrasts it with the other heavens to reveal this superiority. How could there be concentration in the turbulent realm of desire? This is not the eight dhyānas. In the realm of desire, one practices the buddha-mindfulness samādhi to be born in that heaven; hence it is said that practicing concentration attains a Tuṣita body. Third, from "disparaging" onward, it demonstrates that the noble differ from ordinary people. "The bodhisattva disparages existence and never creates karma for [birth in] Tuṣita," and so forth, directly explains his difference from ordinary people. From "Why?" onward, it explains this. What is the meaning of the explanation? It distinguishes and clarifies that wherever the bodhisattva is born, he can teach, convert, and bring sentient beings to accomplishment, not merely in Tuṣita; therefore, he does not have a partial craving or attachment to it, nor does he create karma to seek birth [there]. Fourth, from "Birth in Tuṣita has three superiorities" onward, it distinguishes superiority over inferiority. In this there are four points: First, it explains that the bodhisattva has three superiorities of retribution. Second, from "deeply delights" onward, it explains the superiority of his causes. Question: Earlier it was said that he does not create karma to be born; how can it now be said that he has superior causes? Explanation: He does not create defiled karma to be born, but has the power of great compassion and vows as the cause; hence it is called superior causes. Third, from "Although these three matters are superior" onward, based on the previous three matters, it explains the superiority of purity: others see him without jealousy, and in his own mind there is no arrogance. Fourth, from "not creating life" onward, it draws on the previous three matters to reveal the marks of superiority.