大般涅槃經疏 13.6

13.6

「爾時世尊」下，是第二章，答知法性問受於法樂，又二：初正答問、二領瑞結成。初正答問又二：先答知法性問、次答受法樂。初又二：先偈文中正明知法性、後長行褒貶得失。初有二十一行偈，為三：初四行止悲誡聽、次十三行正辨法性、三四行結勸修習。初四行，如文。次十三行，為二：前十二行，二二相對以為六雙，顯法性之理；後一偈總結止悲。然正是十二偈，而後文云十三偈者，兼取總偈。初一雙中初行中云烏與鴟者，此二鳥得共處。若烏鵒與鴟不得共處，鵒即鴝鵒只是鵂鶹，此鳥與鴟烏不可共處。次雙，可見。第三雙中云七葉至臭婆師極香，迦留毒樹，鎮頭甘果。餘三雙，可見。後勸修中云三寶同真諦者，開善云：佛果冥真，真既常絕，果亦常絕。莊嚴云：佛果出真，真所不攝，是常妙絕與真同故，故同真諦。二師猶作偏真釋之。言果出真外復與真同，既同寧出？既出豈同？今明佛僧是人、諦即中道，中道之法即法是人、即人是法，故言三寶同真諦偈。後長行褒貶得失者，莊嚴用此文答示人天魔道問，旃陀羅即是魔道，阿羅漢是人天道。有師不用此釋，羅漢非人、旃陀羅非魔，此但是結前得失之意。知三寶常，堪受供養，如阿羅漢名之為得。若不知常，為害法身，如旃陀羅名之為失。次「爾時人天眾」去，明受法樂因事答問，又二：先受法樂、次伸供養。

From "At that time the World-Honoured One" onwards is the second section, answering the question on knowing the Dharma-nature and experiencing the joy of the Dharma, which also has two: 1. directly answering the question; 2. accepting the auspicious signs and concluding.
First, directly answering the question also has two: first answering the question on knowing the Dharma-nature, next answering on experiencing the joy of the Dharma.
First also has two: first, directly clarifying knowing the Dharma-nature within the verse text; afterwards, the prose praising and blaming, gains and losses.
First, there are twenty-one lines of verse, divided into three: the first four lines halt grief and admonish them to listen; the next thirteen lines directly discern the Dharma-nature; the third, four lines conclude by exhorting cultivation and practice.
The first four lines are as in the text.
The next thirteen lines are divided into two: the first twelve lines form six pairs in mutual contrast to reveal the principle of the Dharma-nature; the final one verse summarizes and halts grief. Although they are precisely twelve verses, the later text calling them thirteen verses is because it concurrently takes the summary verse.
Within the first pair, the first line mentions crows and kites; these two birds can dwell together. However, mynas and kites cannot dwell together. The yù is just the qúyù, which is simply the horned owl; this bird cannot dwell together with kites and crows.
The next pair can be seen [in the text].
Within the third pair, it mentions that the saptaparṇa tree is extremely foul while the vārṣikā is extremely fragrant; the kālakūṭa is a poisonous tree, while the tinduka is a sweet fruit. The remaining three pairs can be seen [in the text].
Afterwards, within the exhortation to cultivate, it says "the Three Jewels are identical with the real truth." Kāishàn says: The fruit of Buddhahood merges with the real; since the real is eternally severed [from mundane marks], the fruit is also eternally severed. Zhuāngyán says: The fruit of Buddhahood emerges from the real; it is not subsumed by the real; since it is eternally wondrous and severed, identical with the real, it is therefore identical with the real truth. These two masters still explain it in terms of one-sided reality. Saying the fruit emerges outside the real and is also identical with the real: if it is already identical, how could it emerge? If it has emerged, how could it be identical?
Now we clarify that the Buddha and Saṅgha are persons, and the truth is the middle way; the dharma of the middle way is that dharma is person and person is dharma; therefore it says the verse "the Three Jewels are identical with the real truth."
As for the subsequent prose praising and blaming, gains and losses: Zhuāngyán uses this text to answer the question on demonstrating the realms of humans, devas, and Māra; the caṇḍāla is the realm of Māra, and the arhat is the realm of humans and devas. Some masters do not adopt this explanation: an arhat is not a human, and a caṇḍāla is not Māra; this merely concludes the meaning of the preceding gains and losses. Knowing that the Three Jewels are eternal and fit to receive offerings, like an arhat, is termed "gain." If one does not know the eternal, harming the dharmakāya like a caṇḍāla, it is termed "loss."
Next, from "At that time the assembly of devas and humans" onwards clarifies experiencing the joy of the Dharma, answering the question based on the event, which also has two: first, experiencing the joy of the Dharma; next, extending offerings.