大般涅槃經疏 15.8

15.8

「從善男子」下，第三廣明滅諦。雖復滅道寄彼生滅中間而料簡之，以生滅滅道猶未釋故，故更釋之。無生等三，後自廣釋。次釋滅諦，文為三：先唱兩章門、次釋、三結。唱見滅、見滅諦兩門，若見滅即是斷章門，見滅諦是離章門。二乘灰身滅智，但有斷離兩事，菩薩具智德等事（云云）。二「所謂斷一切煩惱」下，是解釋。初八字釋見滅門，是斷惑之無，以之為斷。「若煩惱」下，是釋見滅諦章門，為二：初用、次體。初用中凡五句：初四句是四德，或謂五德。今且作四德，是就用為言。「常於色聲」下，二就畢竟寂滅，是約體論。三「善男子菩薩」下結，如文。

From 'Good son' onward is the third, extensively clarifying the truth of cessation. Although cessation and path were evaluated in between arising and perishing, because cessation and path in terms of arising and perishing have not yet been explained, they are explained further here. The three, such as the unproduced, will be extensively explained later. Next, explaining the truth of cessation, the text is threefold: first, stating the two headings; next, explaining them; third, concluding. It states the two headings of seeing cessation and seeing the truth of cessation: seeing cessation is the heading of severance; seeing the truth of cessation is the heading of separation. The two vehicles reduce the body to ashes and extinguish consciousness, possessing only the two matters of severance and separation, whereas the bodhisattva is complete with the qualities of wisdom and virtue, and so forth. Second, from 'That which is called severing all afflictions' onward is the explanation. The first eight characters explain the heading of seeing cessation, which is the non-existence resulting from severing delusion, taking this as severance. From 'If afflictions' onward explains the heading of seeing the truth of cessation, forming two parts: first, function; next, essence. In the first part on function, there are five clauses in all: the first four clauses are the four virtues, or what some call five virtues. For now we consider them the four virtues, speaking in terms of function. From 'Constantly in the presence of form and sound' onward is second, in terms of ultimate quiescence, discussing it in terms of essence. Third, from 'Good son, the bodhisattva' onward is the conclusion, as in the text.