大般涅槃經義記 3.248

3.248

Regarding awakening: first, it directly clarifies the awakening; afterwards, it clarifies what is attained through awakening. Regarding the awakening: 'If one knows that the Tathāgata is permanently abiding and without alteration' is seeing with the eye; 'or hears the sound of the two characters "permanently abiding"' is seeing through hearing. 'Permanent' is the permanence of the Dharma; 'abiding' is the permanence of retribution. Regarding the explanation of what is attained: first, it directly analyzes it; from 'I, in the past...' below, [the Buddha] cites himself as proof. In the former part: first, it says that 'if it once passes through one's ear, one is immediately born in heaven,' which is freedom from the suffering of the three wretched realms; from 'later, upon liberation...' below, it is freedom from the suffering of humans and devas. At the time of later liberation, one is then able to realize and know that the Tathāgata is permanently abiding; proceeding from the beginning toward the end. From 'having realized...' below, it traces the beginning on the basis of the end. In citing himself as proof: 'I, at the beginning, because of not knowing, transmigrated through birth and death' conversely adduces the delusion and error; from 'only today...' below, he reverses this to reveal the attainment. The text is slightly deficient; if fully stated, it should say: 'Only today have I attained true wisdom, and by means of true wisdom, have escaped birth and death.' Above, delusion and awakening were clarified; below, harm and benefit are clarified. 'If one knows thus, this is truly cultivating [the truth of] suffering, and brings great benefit' clarifies the benefit of the aforementioned awakening; seeing the true nature of suffering is called 'truly cultivating [the truth of] suffering.' From 'If one does not know...' below, it reveals the harm of the aforementioned delusion.