大般涅槃經疏 12.11

12.11

「迦葉白佛」下，第二論義。三番問答，具簡六行。初番又二：先問、次答。問可見。此中又兼常無常、我無我等。「佛言」下，第二如來答，又四：先舉二偈為答、次長行解釋。初中又二：初偈明生死涅槃二果、次偈明生死涅槃二因。初偈上半明涅槃果，下半明生死果。次偈亦爾，可見。次長行從「若放逸者」下，具釋上兩偈，如文。三「如人在地」下，明下不知上以明於苦，亦先譬、後合。初譬中明不見鳥迹者，欲明空中鳥飛無行地迹。亦有毛羽氣息當其飛處亦有此迹，但非地下人之所見。合如文。四「精勤勇進」下，明上能知下，以明於樂。又二：初舉兩偈正是解釋。此初偈明人、後偈明法。次少長行通釋二偈。「迦葉白佛」下，第二番，先問、次答。問中二：先非佛說、次則難。難意既無憂無喜，云何復言升智慧臺？佛答：以凡夫有憂，故云如來無憂，正是對治之義。又正念眾生故言有憂，如《淨名》說「眾生病故菩薩亦病。」第三番亦先問後答，皆可尋。

From "Kāśyapa said to the Buddha" below is the second, the debate. In three rounds of questions and answers, the six practices are fully examined. The first round also has two parts: first the question, and next the answer. The question is evident. Here it also combines permanence and impermanence, self and non-self, and so forth. From "The Buddha said" below is the second, the Tathāgata's answer, which also has four parts: first, presenting two verses as the answer; next, prose explanation. In the first part there are also two: the first verse clarifies the two fruitions of saṃsāra and nirvāṇa; the next verse clarifies the two causes of saṃsāra and nirvāṇa. The first half of the first verse clarifies the fruition of nirvāṇa, and the second half clarifies the fruition of saṃsāra. The next verse is also like this, as is evident. The subsequent prose from "If one is heedless" below fully explains the above two verses, as in the text. Third, from "Just as a person on the ground" below, clarifies that the inferior does not know the superior to illuminate suffering, also first with a simile and later its application. In the first simile, clarifying that bird tracks are not seen is intended to show that a bird flying in the air leaves no ground-walking tracks. There are indeed feathers and breath where it flies, which also leave these traces, but they are not what people on the ground can see. The application is as in the text. Fourth, from "Vigorous and courageous progress" below, clarifies that the superior can know the inferior to illuminate pleasure. It also has two parts: first, presenting two verses, which is directly the explanation. Here the first verse clarifies the person, and the second verse clarifies the Dharma. Next is a brief prose section explaining both verses. From "Kāśyapa said to the Buddha" below is the second round, first the question and next the answer. Within the question there are two parts: first, negating the Buddha's teaching; next, posing a challenge. The point of the challenge is: since there is neither sorrow nor joy, why speak again of ascending the terrace of wisdom? The Buddha answered: because ordinary beings have sorrow, one says the Tathāgata has no sorrow, which is precisely the meaning of an antidote. Furthermore, because he mindfully cares for sentient beings, one says he has sorrow, as the *Vimalakīrti-nirdeśa* says: "Because sentient beings are sick, the bodhisattva is also sick." The third round also has first a question and then an answer, which can all be explored.