大般涅槃經義記 3.25

3.25

Within the first, there are four points: 1. the Tathāgata sets up the analogy; 2. he questions Kāśyapa in return; 3. Kāśyapa answers correctly; 4. the Tathāgata praises him. In setting up the analogy, he adduces that the Buddha's dharmakāya cannot be killed, analogously clarifying non-analogy; "desiring to harm and incurring sin" analogously reveals it serving as an analogy. Initially, "there is a person" is an analogy for the Buddha's nirmāṇakāya; internally possessing the four unobstructed knowledges is called "holding a knife and sword"; speaking of the real with an angry intention is called "with an angry mind"; desiring to use manifold analogies to liken to the Buddha's dharmakāya, and speaking of characteristics to approach the real, is called "harming the Tathāgata"; the dharmakāya is equanimous and does not change along with characteristics, hence it says "the Tathāgata is harmonious and has no appearance of anger." Next is the counter-question: "Would this person succeed in destroying the Tathāgata's body?" is one question; "Would they incur a heinous offense or not?" is the second question. In Kāśyapa's reply, he first analyzes the characteristics of the analogy, and later applies it to reveal the Dharma. In the analogy, he first addresses the previous first question, clarifying that the Buddha cannot be killed, revealing the establishment of non-analogy. "Merely with an evil mind" addresses the subsequent question, clarifying that because of the evil mind one incurs [retribution in] the Avīci [hell], revealing the establishment of serving as an analogy. In the former, first saying "No" generally answers that the Buddha cannot be killed, hence saying "No." From "Why?" downward explains why he cannot be killed. "The Tathāgata's bodily realm cannot be destroyed" analyzes and explains in response to the question. The nature of the body is called "realm" (dhātu); the demarcation of a human body is also called "bodily realm." The dharmakāya is free from marks, hence it cannot be destroyed. From "why?" onward, it further explains the reason for its indestructibility, questioning why the Buddha's body specifically cannot be destroyed. "Because of having no body" clarifies that the body is free from marks, and therefore cannot be destroyed. From "Only dharmatā..." downward clarifies that the substance of the body is tranquil, and therefore cannot be destroyed. From "This person..." onward concludes its indestructibility. In answering the latter question, "merely with an evil mind one incurs Avīci" means that the intent to transform contrary to the real is called an "evil mind"; bringing about the matters of parabolic speech is called "incurring Avīci"; the meaning of Avīci will be discussed separately later. Below, applying this to reveal the Dharma: "Due to these causes and conditions, adducing various analogies to know the true Dharma" specifically applies to the latter clause, clarifying it serving as an analogy. Because of this evil mind, one also incurs the causal condition for Avīci. The Buddha adducing various analogies can enable the great assembly to know the Buddha's true Dharma; one should also apply the former to clarify its non-analogy, which is omitted and not clarified. The Buddha's praise can be understood.