大般涅槃經義記 9.196

9.196

第三迦葉乘言重問。「如佛所說，要先現見然後疑」者，牒佛前言。「有人未見亦復生疑」總翻佛語。下別顯之。「何等」徵問。「所謂涅槃」就法以辨。「一切眾生從本以來不見涅槃，亦復生疑」明不由見。「譬如有人路值濁水」喻說以顯。下佛答之，先解其法、後釋其喻。法中，「涅槃即是苦斷，非涅槃者即是苦也」直立道理。「一切生」下，明人皆由先見生疑，非不先見。「見有二種」總以標舉，「見苦非苦」列其二名。「苦非苦者即飢渴」等，辨其二相。下明眾生因見生疑。「見已生疑，當有畢竟離是苦」不正明生疑，「是故」下結。下釋其喻，先牒問辭總非不然，「何以」下釋。是人先於餘處見水有淺有深，是故於此未到之處而生疑心，不知為當同於昔淺？為同舊深？第四迦葉乘言重問，「是人先見深淺水時已不生疑，何故於今而復生疑」。下佛答之。「本未行處心不決了，是故生疑」。

Third, Kāśyapa takes up the words and asks again. 'As the Buddha said, one must first see directly and only then doubt' repeats the Buddha's earlier words. 'Some people who have not seen also give rise to doubt' generally overturns the Buddha's statement. Below, it is shown specifically. 'What is it?' is an inquiry. 'Namely, nirvāṇa' analyzes it with reference to the dharma. 'All sentient beings from the very beginning have never seen nirvāṇa, yet they also give rise to doubt' clarifies that it does not depend on seeing. 'Just as someone encounters turbid water on the road' uses a simile to illustrate it. Below, the Buddha answers, first explaining the dharma, and later explaining the simile. In the dharma: 'Nirvāṇa is the cessation of suffering, and non-nirvāṇa is suffering' directly establishes the principle. From 'All sentient beings...' downward clarifies that people all give rise to doubt based on having previously seen, not that they have not previously seen. 'Seeing is of two kinds' gives a general indication; 'seeing suffering and non-suffering' lists the two names. 'Suffering and non-suffering are hunger and thirst' and so forth analyzes their two aspects. Below, it clarifies that sentient beings give rise to doubt because of seeing. 'Having seen it, they give rise to doubt: will there be an ultimate separation from this suffering?' directly clarifies the arising of doubt. From 'Therefore...' downward is the conclusion. Below, the simile is explained: first, repeating the words of the question, it generally negates it as not being so. From 'Why?' downward is the explanation: this person previously saw water elsewhere as shallow or deep; therefore, regarding this place they have not yet reached, a doubtful thought arises, not knowing whether it will be the same as the former shallow water, or the same as the old deep water? Fourth, Kāśyapa takes up the words and asks again: 'When this person previously saw the deep and shallow water, they did not give rise to doubt; why do they now give rise to doubt again?' Below, the Buddha answers: 'Regarding the place where they have not originally traveled, their mind is not decisively clear; therefore, doubt arises.'