涅槃玄義發源機要 2.6

2.6

「方便淨者」下，初正釋相，三：初、方便淨，文中先釋方便義；次、「然於」下，釋涅槃義。初釋方便，即現十界身也。又二：初、明能現。由住首楞嚴，故能現像。漚和，此云道種智。建于大義者，建立也。「或一」下，二、明所現。先明處所從狹之廣，始一閻浮終乎十方。「隨諸」下，次明現身。初、廣明現佛界身示生示滅。示生中云七步者，〈四相品〉明東行七步，是對小機。十方各行七步，是對大機。示滅中示倚臥者，即如來答迦葉三十四問畢，乃倚臥。如彼小兒及常患者，如〈現病品〉初說。「是以」下，明序中發起倚臥示滅之相也。擗踊者，擗，拊心也。踊，跳躍也。翳，隱也、障也。「乃至」下，示九界身也。下者，即劣機所感，但見地獄乃至菩薩等身，且約見身以為下劣。若論聞法，則一一界身各說四教。若然者，勝身說劣、劣身說勝，論其悟解，勝劣自分。今約現身，且以見佛身為勝，見九界為劣。不前等者，總結十界生滅隨機利見，不相妨礙，故云一時等現。「然於」下，釋涅槃義。雖十界喧動而不損寂滅，由契寂滅故於生無染、於死無累，涅槃之義其在此也。「故名」下，總結。

Below the phrase "as for the purity of skillful means," first, the characteristics are properly explained, in three parts: first, the purity of skillful means—within the text, the meaning of "skillful means" is explained first; next, below the words "however, regarding," the meaning of "nirvāṇa" is explained. The first part, explaining skillful means, refers to manifesting bodies throughout the ten realms. This also has two parts: first, clarifying that which is able to manifest. Because of abiding in the śūraṅgama, it is able to manifest images. Upāya (ōu-hé) is translated here as knowledge of the paths. "Established in great meaning" means to establish. Below the words "either one," second, that which is manifested is clarified. First, the locations are clarified from the narrow to the broad, beginning with a single Jambudvīpa and ending with the ten directions. Below the words "according to various," next, the manifestation of bodies is clarified. First, it broadly clarifies manifesting the bodies of the Buddha realm, demonstrating birth and extinction. In demonstrating birth, "seven steps" refers to the "Chapter on the Four Marks," which explains walking seven steps to the east for those of lesser faculties, and walking seven steps in each of the ten directions for those of greater faculties. In demonstrating extinction, demonstrating lying on one's side refers to the Tathāgata lying on his side after finishing answering Kāśyapa's thirty-four questions. As for "like that small child and a chronic invalid," it is as explained at the beginning of the "Chapter on Manifesting Illness." Below the words "therefore," it clarifies the signs in the preface of initiating the demonstration of extinction by lying on one's side. "Beating the breast and leaping": pǐ means beating the breast; yǒng means leaping up. Yì means concealed or obstructed. Below the words "and even," the bodies of the nine realms are demonstrated. "Inferior" refers to what is perceived by those of inferior capacities, who merely see the bodies of the hells up to bodhisattvas; it is considered inferior solely in terms of seeing the bodies. If we speak of hearing the Dharma, then each body across all realms preaches the four teachings. If that is the case, superior bodies preach the inferior and inferior bodies preach the superior; when discussing their awakening and understanding, the superior and inferior distinguish themselves. Here, regarding the manifestation of bodies, seeing a Buddha's body is temporarily taken as superior, and seeing the nine realms as inferior. "Not preceding [or following]," etc., summarizes that birth and extinction in the ten realms are beneficially seen according to faculties without obstructing one another; hence it says "simultaneously and equally manifested." Below the words "however, regarding," the meaning of nirvāṇa is explained. Although the ten realms are clamorous and bustling, they do not impair quiescence; because of tallying with quiescence, there is no defilement in birth and no encumbrance in death—the meaning of nirvāṇa lies precisely in this. Below the words "therefore called," it concludes.