大般涅槃經義記 9.129

9.129

前喻，次合，下重顯之。師子先問。「若言如來不生不滅名為深者」牒佛向前合喻之言。「有四生」下，約之為問。問意如何？前說如來無生無滅便無生縛，既無生縛於生自在，何故於彼四生之中不受化生乃受胎生？於中，初先總舉四生；次列其名，義如別章；後就人辨；下約設難，「佛得自在，何因緣故不受化生」。下佛答之。「一切眾生四生所生」簡凡異聖。「得聖法已，不得如本卵生濕生」辨聖異凡，此釋如來無下二生。「劫初」已下解不化生，有八復次：一明如來劫初不出故不化生。何故不出？劫初眾生煩惱未發又無道器。二明如來託勝通法故不化生。生處尊勝，凡所說法人皆信故。三為教人孝養之業故不化生。是義云何？化生之人無父無母，知復云何教人敬養？於中初言「父作子業，子作父業」，汎舉世事，父必作於養子之業，子必作於敬父之業。「如來世尊若受化」下，明己須同，反以論之，文相可知。四假親護法故不化生，先舉二數、次列兩名、下辨、後結。辨中先順，後反可知。五居尊息慢故不化生。是義云何？佛生王種，破諸眾生恃性憍憍。六受胎息謗故不化生。是義云何？佛親圓具，世尚言幻，何況全無。七為殘身留益世間故不化生。是義云何？夫化生者，身必化滅無復殘形，何以益世？故不化生。八為同諸佛故不化生。是義云何？三世諸佛化胎眾生法皆胎生，故佛同之。諸佛何故皆受胎生？義如前七。又為增長同生之力，故受胎生。

First was the metaphor, next the application, and below it is clarified again. Lion first asks. "If it is said that the Tathāgata's neither arising nor perishing is called deep" cites the Buddha's previous words applying the metaphor. From "there are four kinds of birth" onward, he frames his question around them. What is the intent of the question? Previously it was said that the Tathāgata has no arising and no perishing, and thus has no fetters of birth; having no fetters of birth, he is sovereign over birth. Why, then, among those four kinds of birth, did he not take apparitional birth, but instead took womb birth? Within this, first he generally introduces the four kinds of birth; next he lists their names, the meaning of which is as in the separate chapter; afterward he distinguishes them in terms of persons; below he presents the objection based on this: "The Buddha has attained sovereignty; for what cause and condition did he not take apparitional birth?" Below, the Buddha answers it. "All sentient beings are born of the four kinds of birth" differentiates ordinary beings from the noble. "Having attained the noble dharma, one does not again, as originally, take egg birth or moisture birth" distinguishes the noble from ordinary beings; this explains why the Tathāgata does not take the lower two kinds of birth. From "the beginning of the kalpa" onward, it explains not taking apparitional birth, with eight iterations: First, it explains that the Tathāgata does not appear at the beginning of a kalpa, and therefore does not take apparitional birth. Why does he not appear? Sentient beings at the beginning of a kalpa have not yet developed afflictions, nor are they vessels for the path. Second, it explains that the Tathāgata relies on superiority to propagate the Dharma, and therefore does not take apparitional birth. Because his place of birth is honored and superior, everyone believes whatever Dharma he speaks. Third, in order to teach people the practice of filial care, he does not take apparitional birth. What does this mean? An apparition has neither father nor mother; how then could he teach people to respect and care [for parents]? Within this, it first says, "A father performs the duties of a child, and a child performs the duties of a father," generally citing worldly matters: a father must perform the duty of raising a child, and a child must perform the duty of respecting a father. From "If the Tathāgata, the World-Honoured One, were to receive apparitional [birth]" onward, it explains that he himself must conform, arguing inversely; the textual features can be known. Fourth, relying on relatives to protect the Dharma, he therefore does not take apparitional birth: first he cites the two numbers, next lists the two names, below distinguishes them, and afterward concludes. In the distinction, the direct and then the inverse can be understood. Fifth, residing in the honored [caste] to stop arrogance, he therefore does not take apparitional birth. What does this mean? The Buddha was born into a royal lineage to shatter all sentient beings' pride in relying on their status. Sixth, taking womb birth to stop slander, he therefore does not take apparitional birth. What does this mean? Even when the Buddha's parents were complete, the world still spoke of him as an illusion; how much more so if he had none at all. Seventh, to leave behind a physical remnant to benefit the world, he therefore does not take apparitional birth. What does this mean? One who is apparitionally born must have his body vanish upon transformation, leaving no physical remnant; how could he benefit the world? Therefore he does not take apparitional birth. Eighth, to be identical with all buddhas, he therefore does not take apparitional birth. What does this mean? The dharmic rule of the buddhas of the three periods of time in converting womb-born sentient beings is invariably to be born from a womb; therefore the Buddha conforms to them. Why do all buddhas take womb birth? The meaning is as in the previous seven. Furthermore, in order to augment the power of common birth, he takes womb birth.