大般涅槃經義記 9.228

9.228

自下第四重顯向前初段中義。初迦葉問，向前宣說三種五陰以為佛性，若陰是性，性便是內，「云何說言性非內外」。次佛答之。先呵失意，「我先不說眾生佛性為中道」者，為之辨釋。如來前於〈師子品〉中廣解佛性為中道義，故今指之。此明佛性雖就陰論，非令同陰，故非內外，名為中道。「迦葉」下，復彰己問意。「我不失意」幡對前呵。「直以眾生於中不解，故發斯問」對佛說中彰己問意。如來下復顯己說意。「眾生不解即是中道」就妄顯真，不解之情體是中道。「或解不解」明諸眾生迷悟不等，為對不解顯己說意，所以舉之。「我為眾生得開解故說非內外」明己語意。「何以」下釋，先徵、後辨。文有七番：一就五陰宣說中道、第二就其十二入法、第三就其內外道法、四就佛色心、五就內思及與聞法、六就檀行及餘五度、七就譬喻，文別可知。七中，第一第二第七就不善陰以明中道，第三第五及第六番就善五陰以明中道，第四一番就佛五陰以明中道，於一一中皆先舉邊、後翻說中。上來四段合為第三重顯向前分別中義。

From here below, the fourth part re-elucidates the meaning in the aforementioned initial section. First, Kāśyapa asks: previously it was stated that three kinds of five aggregates are considered the buddha-nature; if the aggregates are the nature, the nature is internal; "how can it be said that the nature is neither internal nor external?" Next, the Buddha answers him. First, he rebukes his misunderstanding, explaining: "Did I not previously state that the buddha-nature of sentient beings is the middle way?" The Tathāgata previously in the "Lion Chapter" extensively explained the meaning of the buddha-nature being the middle way, and therefore now refers to it. This clarifies that although the buddha-nature is discussed in terms of the aggregates, it does not mean it is identical with the aggregates; hence it is neither internal nor external, and is called the middle way. From "Kāśyapa" downward, he further reveals the intent of his question. "I have not misunderstood" responds to the previous rebuke. "It is simply that sentient beings do not understand this, and therefore I raised this question" reveals the intent of his question in response to the Buddha's explanation of the middle way. Below, the Tathāgata further reveals the intent of his own teaching. "Sentient beings not understanding is itself the middle way" reveals the true in terms of the false: the very state of mind of not understanding is in essence the middle way. "Either understanding or not understanding" clarifies that sentient beings are not uniform in delusion and awakening; it is raised in order to reveal the intent of his teaching in response to those who do not understand. "In order that sentient beings may attain enlightenment and understanding, I say it is neither internal nor external" clarifies the intent of his words. From "Why?" downward is the explanation, first posing a question and then analyzing. The text has seven rounds: first, expounding the middle way in terms of the five aggregates; second, in terms of the twelve sense bases; third, in terms of internal and external teachings; fourth, in terms of the Buddha's form and mind; fifth, in terms of internal contemplation and hearing the Dharma; sixth, in terms of the practice of giving and the other five perfections; seventh, in terms of similes. The distinct divisions of the text can be understood. Among the seven, the first, second, and seventh explain the middle way in terms of the unwholesome aggregates; the third, fifth, and sixth rounds explain the middle way in terms of the wholesome five aggregates; the fourth single round explains the middle way in terms of the Buddha's five aggregates. In each and every one, it first raises an extreme and then overturns it to explain the middle way. The above four sections together constitute the third part, re-elucidating the meanings in the previous distinctions.