大般涅槃經疏 18.12

18.12

起卷是第二論義，有問答。問為二：一問同世間、二問異世不知。答為二：先正答、次結。初答為三：初明異世間、二明同世間、三非世非出世。異故即世間不知，不知十二部經。或同者，世間橫計微塵等生，計世界有邊為終、無邊為無終，皆墮斷常。舊云無始無終，有兩解：一云無始無明全無始終；二云無始無明有始有終，無有一始在此無始之初者，故知有始，而復終於佛果。此之兩解，同於此中橫計斷常。十一空中明無始空，為破此始亦破此終。「於如是事」下，第三明非世出世。若菩薩知謗言不知，即是謗人。言無菩提，即是謗法。次結，如文。「爾時迦葉」下，第四說偈結歎。他云：初半行歎大慈，次一行半歎大悲，後兩偈結歎。今謂初半行如前，次半行歎大悲，次世醫者一行半歎大喜，喜之所離故言不發，喜之所得故言甘露。「眾生既服」下半行是歎大捨，次一行結歎，如文。

The beginning of the fascicle is the second [section], discussing the doctrine, which contains questions and answers. The questions are twofold: first, inquiring about being identical with the mundane; second, inquiring about being different, which the mundane does not know. The answers are twofold: first, directly answering; second, concluding. The initial answer is threefold: first, clarifying difference from the mundane; second, clarifying identity with the mundane; third, neither mundane nor supramundane. Because it is different, the mundane does not know it—does not know the twelve divisions of scriptures. As for identity: the mundane arbitrarily presumes arising from minute dust particles and the like, and presumes that the world having an end is termination, while having no end is having no termination, which all fall into annihilationism and eternalism. Formerly it was said that there is neither beginning nor end, which has two interpretations: one says that beginningless nescience has no beginning and no end at all; the other says that beginningless nescience has a beginning and an end, and since there is no single beginning at the inception of this beginninglessness, one therefore knows there is a beginning, which moreover ends at the fruit of buddhahood. Both of these interpretations are identical to arbitrarily presuming annihilationism and eternalism in this context. In the eleven emptinesses, the emptiness of beginninglessness is explained to refute this beginning and also to refute this end. From "Regarding such matters" onward, the third [part] clarifies being neither mundane nor supramundane. If a bodhisattva knows, yet one slanders him by saying he does not know, that is slandering a person. Saying there is no bodhi is slandering the Dharma. Next is the conclusion, as in the text. From "At that time, Kāśyapa" onward, the fourth [part] speaks verses to conclude in praise. Others say: the first half-line praises great friendliness, the next line and a half praises great compassion, and the subsequent two verses conclude in praise. Now I state: the first half-line is as before; the next half-line praises great compassion; the next line and a half, on the "physician of the world", praises great sympathetic joy—because it is separated from by sympathetic joy, it says "does not arise", and because it is attained through sympathetic joy, it says "amṛta". From "Sentient beings, having taken it" onward, the half-line praises great equanimity; the next line concludes in praise, as in the text.