大般涅槃經疏 18.10

18.10

「善男子是故汝上不應難言」下，第三明無得而得。又三：先標、次問、三答。初標如文。次問中二：先問、次難。初問者，若有得，應是無常。自有法、譬、合。「夫道者非色」下，次難。若常，則應無得。三佛答，為二：先答初問、次答後難。初文先汎明道有二種，常道雖得而非無常。「道與菩提悉皆名常」下，第二正答。今云道定圓常，本來有之，為惑所覆，斷惑復本，義言其得，得而是常。次「善男子道者雖無色像」下，答後難，為三：法、譬、合。初法說。次「如眾生心」下，譬說。然實是常，能修者得、不修不得。「善男子見有二種」下，第三會通，又為二：一會通、二論義。初會通者，會前所說知見等法皆有似真，似是相貌，了了即真。真又為二：一菩薩了了、二如來了了。此下盡卷是會通兩章，如文。

From "Good son, therefore you should not previously have objected, saying" onwards, third is clarifying attaining through non-attainment. This also has three parts: first the presentation, second the question, and third the answer. The initial presentation is as in the text. In the subsequent question there are two parts: first the question, and second the objection. The first question is: If there is attainment, it ought to be impermanent. This naturally contains the principle, simile, and application. From "The path is not material form" onwards, next is the objection: If it is permanent, then there ought to be no attainment. Third, the Buddha's answer has two parts: first answering the initial question, and next answering the subsequent objection. In the first text, he first explains generally that the path has two kinds; although the permanent path is attained, it is not impermanent. From "The path and bodhi are both called permanent" onwards, second is the direct answer. Now he says that the path is definitely perfectly permanent and originally present; being covered by delusion, when delusion is severed and the origin restored, it is metaphorically called attainment, yet what is attained is permanent. Next, from "Good son, although the path has no material form" onwards, he answers the subsequent objection, in three parts: principle, simile, and application. First is the statement of principle. Next, from "Like the minds of sentient beings" onwards is the statement by simile. However, it is truly permanent; those who are able to cultivate it attain it, while those who do not cultivate it do not attain it. From "Good son, seeing has two kinds" onwards, third is harmonising and integrating, which also has two parts: first, harmonising and integrating; and second, dialectical discussion. First, harmonising and integrating harmonises the previously stated dharmas of knowledge, vision, and so forth, as having both the semblance and the real: the semblance is the appearance, and clarity is precisely the real. The real also has two: first, the bodhisattva's clarity; second, the Tathāgata's clarity. From this point to the end of the fascicle are the two sections harmonising and integrating, as in the text.