大般涅槃經義記 9.212

9.212

自下第三答上問中今欲問陰而我無智如是甚深唯佛境界，下明如來善知諸陰以答其問。此是如來隨自意語不與他共，是故迦葉乃至精進菩薩不知，唯佛境界。辨此何為？為彰如來智德淵深所知獨絕，令彼闡提於佛義法仰推成信。文中有二：一明佛能知佛性五陰。二「我終不與世間淨」下，明佛能知法相五陰。知佛性陰，為化闡提令生信解；知法相陰，為化闡提令修治行。佛性陰中要唯有三：一不善五陰、二善五陰、三佛果五陰。細分有七，始從常沒，乃至第七水陸俱行。法相陰中麁分有二：一凡、二聖。細分有四：一知染果、二知染因、三知淨果、四知淨因。具知此等名知諸陰。佛性陰中文別有六：一約四答辨性體狀；二約三語彰性分齊；三約一語明性周盡；四約七語明說性意；五重約如來隨自意語明性淵深，唯佛獨知餘人不測，去人取謗；六約虛空辨性同異，遣人耶執。此六段中，初二一對為化闡提令生信解。於中，初段廣就四答辨性體狀，化令生解；後段明性唯佛獨知，乃至十住菩薩不了，令彼闡提自捨己執仰推成信。次二一對為化闡提令起願求。於中，初段明陰界入攝性周盡，示其求處；後段明佛說性之意，為令闡提知佛說意，捨過趣求。後二一對為化闡提令離邪過。於中，初段重約如來隨自意語，明其佛性唯佛獨知餘人不測，誠勸捨謗，故下文中明說定有及與定無悉皆名為謗佛法僧，令人捨遠；後段約空辨性同異，令捨邪解。

From here, the third section answers the question above where [Kāśyapa stated] that he now wished to ask about the aggregates, yet lacked the wisdom, as they are so profound and solely the realm of the Buddha; below, it clarifies that the Tathāgata skillfully knows the aggregates in order to answer his question. This is the Tathāgata's discourse conforming to his own intent, not shared in common with others; therefore, Kāśyapa and even the Bodhisattva Vīryasena do not know it, as it is solely the Buddha's realm. Why distinguish this? To reveal that the Tathāgata's virtue of wisdom is profound and his knowledge uniquely peerless, causing that icchantika to look up, infer, and generate faith in the Buddha's principles and Dharma. Within the text there are two [parts]: first, clarifying that the Buddha is able to know the five aggregates of buddha-nature; second, from "I never with worldly purity" onward, clarifying that the Buddha is able to know the five aggregates of dharma-characteristics. Knowing the aggregates of buddha-nature is in order to convert the icchantika and cause him to generate faith and understanding; knowing the aggregates of dharma-characteristics is in order to convert the icchantika and cause him to cultivate corrective practices. Within the aggregates of buddha-nature, fundamentally there are only three: first, the unwholesome five aggregates; second, the wholesome five aggregates; third, the five aggregates of the buddha fruit. In fine division there are seven, beginning from "constantly submerged" up to the seventh, "faring both on water and land." Within the aggregates of dharma-characteristics, in coarse division there are two: ordinary and noble. In fine division there are four: first, knowing defiled fruits; second, knowing defiled causes; third, knowing pure fruits; fourth, knowing pure causes. Knowing these fully is called knowing the aggregates. In the text on the aggregates of buddha-nature, there are specifically six [parts]: first, distinguishing the marks of the essence based on four answers; second, revealing the scope of the nature based on three statements; third, clarifying that the nature is all-pervading and complete based on one statement; fourth, clarifying the intention of explaining the nature based on seven statements; fifth, again clarifying the profundity of the nature based on the Tathāgata's discourse conforming to his own intent, known solely by the Buddha and inscrutable to others, so as to eliminate people's grasping and slandering; sixth, distinguishing identity and difference of the nature based on space, dispelling people's deviant attachments. Among these six sections, the first pair of two is to convert the icchantika and cause him to generate faith and understanding. Therein, the first section broadly distinguishes the marks of the essence based on four answers, converting him to generate understanding; the latter section clarifies that the nature is known solely by the Buddha and not comprehended even by bodhisattvas of the ten abodes, causing that icchantika to personally relinquish his own attachments and look up, infer, and generate faith. The next pair of two is to convert the icchantika and cause him to give rise to aspiration and seeking. Therein, the first section clarifies that aggregates, realms, and entrances subsume the nature completely, indicating the place to seek; the latter section clarifies the Buddha's intention in explaining the nature, in order to make the icchantika understand the Buddha's intention in preaching, relinquish errors, and proceed to seek. The last pair of two is to convert the icchantika and cause him to be free from deviant faults. Therein, the first section again relies on the Tathāgata's discourse conforming to his own intent to clarify that buddha-nature is known solely by the Buddha and inscrutable to others, sincerely admonishing him to abandon slander—hence in the text below it clarifies that stating definite existence or definite non-existence are both called slandering the Buddha, Dharma, and Saṃgha, causing people to discard and keep distant from them; the latter section distinguishes identity and difference of the nature based on space, causing them to abandon deviant interpretations.