大般涅槃經疏 13.18

13.18

就文為四：一明推請、二現無病相、三大眾供養、四廣明無病。初有三推三請：一請說法、二請息惡慢、三雙請二事。三推者，一推自行、二推化他、三推證果。兩三相間，皆先推次請，合成三段，開成六章。初約自行推者，佛萬行悉滿、眾苦屏除，寧當有病？次化他推者，佛自行竟、化他功滿，能斷眾生三毒之病，寧當有病？三證果推者，佛地圓足種智現前，湛然常住，寧得有病？就推自行，文為兩：初明無病因、後明有無病因。偏言四分者、通見思故。五見及疑、別在見諦。通別病因、佛必定無。「有二因緣」下、推有無病因。憐憫是內心、給施是外捨，內救外濟除眾苦惱，即是無病之因。先推竟。次「世尊世人有病」下，是請說法，文為四：一請教弟子；二請大乘；三請教不退，即是生善；四請治惡人，即是滅惡，在文可見。此亦是四悉意也。

Dividing the text, there are four [sections]: first, clarifying the deductions and requests; second, manifesting the marks of freedom from illness; third, the great assembly's offerings; fourth, extensively clarifying freedom from illness. The first contains three deductions and three requests: first, requesting the preaching of the Dharma; second, requesting the cessation of evil arrogance; third, jointly requesting both matters. As for the three deductions: first, deduction from his own practice; second, deduction from transforming others; third, deduction from the realization of fruition. The two groups of three alternate, in each case first deducing and next requesting, combining into three sections and dividing into six chapters. First, deducing in terms of his own practice: the Buddha has fully perfected all myriad practices and discarded all sufferings; how could he possibly have illness? Next, deducing from transforming others: the Buddha has completed his own practice and his meritorious task of transforming others is fulfilled, able to sever the illness of sentient beings' three poisons; how could he possibly have illness? Third, deducing from the realization of fruition: the Buddha stage is complete and fully endowed, sarvākārajñatā appears manifest, serenely and constantly abiding; how could he have illness? Regarding the deduction from his own practice, the text has two [parts]: first, clarifying the absence of the causes of illness; next, clarifying the presence of the causes of freedom from illness. The partial mention of the 'four divisions' is because they encompass [the afflictions of] view and thought. The five views and doubt specifically pertain to seeing the truths. The Buddha must certainly lack both general and specific causes of illness. From 'There are two causes and conditions' downward, it deduces the presence of the causes of freedom from illness. Pity is an inner mindset, and donating gifts is external relinquishment; internally rescuing and externally aiding to eliminate all pain and affliction are precisely the causes of freedom from illness. The first deduction is finished. Next, from 'World-Honoured One, when worldly people have illness' downward, is the request to preach the Dharma, whose text has four [parts]: first, requesting him to teach the disciples; second, requesting the Great Vehicle; third, requesting him to teach non-retrogression, which is the generation of good; fourth, requesting him to cure evil persons, which is the eradication of evil, as can be seen in the text. This is also the intention of the four siddhāntas.