大般涅槃經義記 2.192

2.192

In the fifth objection, [the text] first cites a past verse, and from 'how [can it be]...' onward, concludes the objection based on it. In the verse cited earlier, regarding 'as the Buddha said': in the past, on account of the monk Dabba, the Tathāgata proclaimed this verse. He oversaw the affairs of the saṅgha, was slandered by the nun Mettiyā, and consequently entered nirvāṇa. Some people still had doubts, not knowing whether he had truly committed the offense or not. In order to clear him, the Buddha spoke this verse. Now [Kāśyapa] cites it to question the Buddha. Therein, the initial verse establishes a metaphor to reveal the Dharma, discussing it in terms of characteristics: provisionally taking the person as iron, or investigating it to its depths, the true mind is iron. The fire outside the iron illustrates the realm of afflictions; the heat intrinsic to the iron illustrates the nature of afflictions; the red colour illustrates the characteristics of afflictions; the principle that is contemplated is illustrated by the anvil; the contemplative understanding is like the hammer; contemplating the principle and destroying the fetters is spoken of as striking; afflictions not gathering together is called the scattering of sparks; their not continuing thereafter is called extinguishing once scattered. Painful retributions are permanently destroyed, and among the six destinies there is no further place of rebirth; for this reason, 'none knows where they are.' 'Attaining the upright...' matches attaining upright liberation. 'Is likewise thus' matches it collectively. From 'having crossed...' onward matches individually: 'having crossed the mire of desire and the realms of existence' matches striking and the scattering of sparks; 'extinguishing right after being scattered,' in order to clear Dabba, specifically speaks of crossing desire; 'attaining the unmoving state, none knows where he has gone' matches the subsequent statement 'none knows where they are.' 'How is it permanent?' grasps the past to challenge the present. In the Buddha's reply below, he first rebukes and then explains. In the rebuke, 'if someone raises such an objection, it is called a perverse objection' is delivered as a reprimand directed toward the one who raised the provisional question before. From 'Kāśyapa! You also should not...' onward, he additionally admonishes Kāśyapa. In the explanation, first he provides the correct explanation addressing the question, clarifying that because the Buddha permanently cuts off impermanent dharmas, he is permanent. From 'that which all buddhas take as master is the so-called Dharma' onward, he explains that the Tathāgata, having realized the permanent, is therefore permanent. In the explanation addressing the question, the resolution of the objections is not exhaustive: among the first five lines, he explains only the first two and the fifth; the third and fourth are identical to the first objection, and are therefore omitted without explanation.