大般涅槃經疏 19.12

19.12

起卷是第三正明滅罪。又二：前為住世、後為滅罪。前文又二：一為住世、二論義。論義中二：先問、次答。答為二：一正答、二密語。初答意者，同在雙林之眾咸知不滅，唯世王謂滅，故須云為。「善男子如我」下，第二明如來密語，又三：一倡密語、二解釋、三結歎。唱密語，如文。解有六番：初明此語多含，即是通為一切。二云不為無為。無為三解：一云八地已上是無為眾生；二云登地已上真證乃是無為；三云此文自說無為者非眾生也，當知佛果方乃稱為無為眾生，又說理內眾生皆是無為。然非但眾師不同，經亦不定。文云為者為一切，又云為五逆，五逆與一切不同。又云為未發心者，下文又云汝於毘婆尸佛已曾發心，發心與未發心不同。又云闍王者不見佛性具煩惱人，又云闍王者名不生，不生者名涅槃，涅槃者寧不見性？他云夫密語者所解不同，今謂如來密語豈可定作深淺遠近？「如來密語」下，第三結歎不可思議。

The beginning of the fascicle is the third [part], correctly explaining the eradication of guilt. This also has two [parts]: first, remaining in the world; second, the eradication of guilt. The former text also has two [parts]: first, remaining in the world; second, discussion of doctrine. In the discussion of doctrine there are two: first, questions; next, answers. The answers are twofold: first, the direct answer; second, esoteric speech. The intention of the initial answer is that while the assembly present together in the Twin Trees all knew [the Buddha] would not pass into extinction, only King Ajātaśatru thought he would pass into extinction; therefore, it was necessary to say it was for his sake. From "Good sons, as I..." onward is the second [part], explaining the Tathāgata's esoteric speech, which also has three [parts]: first, proclaiming the esoteric speech; second, explaining it; third, concluding with praise. Proclaiming the esoteric speech is as in the text. There are six turns of explanation: First, it explains that these words have multiple connotations—that is, they are universally for all [beings]. Second, it says they are not for the unconditioned. There are three explanations of 'unconditioned': The first says that beings of the eighth bhūmi and above are unconditioned beings. The second says that beings of the entry to the bhūmis and above with true realization are unconditioned. The third says that this text itself states that what is unconditioned is not a sentient being, so one should know that only the Buddha-fruit is called an unconditioned being; it also states that sentient beings within the principle are all unconditioned. However, not only do the various masters differ, but the sūtra itself is not fixed. The text says that it is 'for all', and also says that it is 'for the five rebellious acts'—yet the five rebellious acts are different from all [beings]. It also says it is for those who have not yet generated the aspiration, but the text below says: 'You already generated the aspiration under Vipaśyin Buddha'—generating the aspiration and not yet generating the aspiration are different. It also says that King Ajātaśatru is one who does not see the buddhadhātu and is fully endowed with defilements, yet it also says that King Ajātaśatru means 'unborn', and 'unborn' means nirvāṇa—how could one who is nirvāṇa not see the nature? Others say: 'Since it is esoteric speech, that which is understood differs.' We now say: How could the Tathāgata's esoteric speech be definitively fixed as deep or shallow, distant or near? From 'The Tathāgata's esoteric speech...' onward is the third [part], concluding with praise of its inconceivability.