大般涅槃經疏 12.28

12.28

「迦葉白」下，第二正答上問，又為四：一論無差別、二論有差別、三雙領二義、四重論有差別。初有問答。問如文。答有兩譬，前譬聞經信見、後譬分明證見。初譬中二：先譬、次合。譬中為三：初譬眾生同有佛性、次譬致疑、三譬解悟。長者有二解：一云譬佛；二云譬眾生。諸牛，譬六道不同。種種色者，譬於六道差別萬品。一人守護，譬有信心。又云譬弘經菩薩，令教化之。為祠祀者，譬弘經者能報佛恩，盡𤛓一器，觀諸眾生同中道性。白色者，譬理性淨。次「尋便驚怪」下，譬一往生疑，譏迦葉之問。眾生既殊，佛性豈一？三「是人思惟」下，譬解悟。眾生業報今乳色一，知是眾生正因之性即一中道。次合譬中還合上三，初合同一佛性；次「而諸眾生」下，合致疑；「是諸眾生久後」下，合解悟。次「如金卝」下，譬於證見，先譬後合，可見。「迦葉白」下，第二明有差別。兩番問答。初問三乘同一佛性者，應同如來常住涅槃，不應灰斷令三別異。文云「不同如來涅槃而般涅槃」，有文云「不同如來涅槃不般涅槃」，此二並得。同般者同證常住，不般者常住不變，何曾證入？次佛答意，為懈怠者說有三乘，實同如來一般涅槃。世若無佛者，假設之言，而實不爾，是故實無二乘涅槃。佛不出世即有二乘得二涅槃，佛若出世並同如來得一涅槃。第二番問答，如文。「迦葉言」下，第三雙領兩義。「迦葉言云何性差別」，即第四重論差別，有三：初二問答，佛仍無差別中作差別答。第三「迦葉復言」下，問意者，既言聲聞佛性勝者，那忽凡夫前得記作佛？佛答意者，不以佛性故前作佛，有速願者即速與記。

From "Kāśyapa addressed [the Buddha]" onwards is the second [section], directly answering the preceding question; it further has four [parts]: 1. discussing non-differentiation; 2. discussing differentiation; 3. conjointly comprehending both meanings; 4. re-discussing differentiation.
First, there are question and answer. The question is as in the text.
The answer has two similes: the earlier simile concerns hearing the sūtra and seeing through faith; the later simile concerns clearly realizing and seeing.
Within the first simile there are two: first the simile, next the application. Within the simile there are three: first, illustrating sentient beings equally possessing the buddhadhātu; next, illustrating the arising of doubt; third, illustrating awakening and understanding.
"An elder" has two explanations: one says it illustrates the Buddha; the second says it illustrates sentient beings.
"Various cows" illustrates the differences among the six paths [of rebirth].
"Various colors" illustrates the myriad kinds of distinctions within the six paths.
"One person guarding and keeping [them]" illustrates having faith. Another says it illustrates a bodhisattva who propagates the sūtra, causing them to be taught and transformed.
"For the sake of sacrificial offering" illustrates that one who propagates the sūtra is able to repay the Buddha's kindness, emptying all into one vessel, contemplating that all sentient beings equally possess the middle-way nature.
"The color white" illustrates that the nature of reality is pure.
Next, from "immediately he was startled and amazed" onwards illustrates initially giving rise to doubt, censuring Kāśyapa's question: Since sentient beings are distinct, how could the buddhadhātu be one?
Third, from "this person reflected" onwards illustrates awakening and understanding: Sentient beings' karmic retributions are [diverse, yet] now the milk's color is one, knowing that these sentient beings' primary cause nature is the single middle way.
Next, within the application of the simile, it corresponds to the three above: first, applying [it to] equally having one buddhadhātu; next, from "yet sentient beings" onwards applies to giving rise to doubt; from "these sentient beings after a long time" onwards applies to awakening and understanding.
Next, from "like a gold mine" onwards illustrates realizing and seeing; first the simile, then the application, which can be seen [in the text].
From "Kāśyapa addressed [the Buddha]" onwards is the second [part], explaining that there is differentiation. There are two rounds of question and answer.
The first question asks: If the three vehicles equally possess one buddhadhātu, they should equally [enter] the Tathāgata's eternally abiding nirvāṇa, and should not enter the reduction to ashes and extinction causing the three to be distinct.
The text says: "not entering parinirvāṇa in the same manner as the Tathāgata's nirvāṇa." There is also a text that says: "unlike the Tathāgata's nirvāṇa, not entering parinirvāṇa." Both of these are acceptable. "Equally entering" means equally realizing the eternally abiding; "not entering" means eternally abiding and unalterable—how could one ever enter it?
Next, the purport of the Buddha's answer is that for the indolent he spoke of there being three vehicles, but in reality they equally share the single nirvāṇa of the Tathāgata. If it is said "if there were no Buddha in the world," these are hypothetical words, and in reality it is not so; therefore, in truth there is no nirvāṇa of the two vehicles. When a Buddha does not appear in the world, then there are the two vehicles attaining the two nirvāṇas; when a Buddha appears in the world, they all equally attain the single nirvāṇa with the Tathāgata.
The second round of question and answer is as in the text.
From "Kāśyapa said" onwards is the third [part], conjointly comprehending both meanings.
"Kāśyapa said: How is the nature differentiated?" is the fourth [part], re-discussing differentiation, which has three:
In the first two questions and answers, the Buddha still provides answers of differentiation from within non-differentiation.
Third, from "Kāśyapa further said" onwards: the question's intention is that since it was stated that the śrāvaka's buddhadhātu is superior, why then did ordinary beings first receive the prediction to become buddhas?
The Buddha's answer's intention is that it is not because of the buddhadhātu that one first becomes a buddha; if one has speedy vows, one is promptly given the prediction.