大般涅槃經義記 2.183

2.183

In explaining the latter objection there are three further points: the first two explain it by the gradual stages of initiating transformation; the last one explains it by sweeping away the provisional to reveal the real. In the former, it first clarifies the sequence of transforming people; from "just as a wheel-turning king" downward is the sequence of practicing the teachings. In the sequence of transformation, there is first the simile and then the application. In the simile, it first says "just as within the king's country" to illustrate the three-thousandfold world. "There is a mender of robes" illustrates the Buddha, the Tathāgata; one who patches robes is called a mender of robes. The robes illustrate sentient beings; seeing sentient beings commit faults is called "the robe has a hole"; instituting precepts to prohibit [them] is called "mending it only afterward." People who say that the concise teaching is taken as the robe are completely incorrect. In the application, "the Tathāgata" corresponds to the mender of robes; "seeing sentient beings" corresponds to previously seeing the robe; "there are those who enter Avīci" corresponds to the robe having a hole; "he immediately mends it with the precepts" corresponds to the above mending it only afterward. In the second [part], the sequence of practicing the teachings, there is first the simile and then the application. In the simile, it clarifies that the king first speaks the ten good actions; next, if there are evildoers who fall into faults, he gradually cuts them off; later, sentient beings gradually practice the wholesome teachings spoken by the holy king. In the application, it first says "I am also like this," which corresponds to the wheel-turning king above; "although there is that which is spoken" corresponds to speaking the ten good actions; from "one cannot beforehand" downward corresponds to subsequently cutting off evildoers gradually according to the circumstance; from "joyful dharmas arise" downward corresponds to subsequently practicing the teachings of the holy king on their own. In the latter [part], sweeping away the provisional to reveal the real, there is first the simile and then the application. "The Tathāgata, Dharma, and Saṅgha are inconceivable" clarifies that the real virtues of the Three Jewels are inconceivable. "Those able to speak the Dharma and those who hear the Dharma are inconceivable" clarifies that the provisional virtues of the Buddha and the Saṅgha are inconceivable: the speaker is the Buddha, and the hearers, the so-called group-of-six monks, Sudinna, and so forth, are all bodhisattvas of inconceivable liberation who manifest in order to initiate the teachings; one cannot cling to this to raise a fixed reproach. "This is called" downward concludes it.