大般涅槃經疏 19.23

19.23

就初為二：一明圓行嬰兒、二明偏行嬰兒。他解：不起不語是本地嬰兒。此義不然。汝云嬰兒是化他行，本地化誰？今明本地非大非小，能起大小兩化，作大小嬰兒。就圓嬰兒為二：一譬、二合。譬為四：一不能起、二不能住、三不能來、四不能語。不起譬常，不起邊中諸法之相。不住者譬淨，不著生死涅槃。不來譬我，不從淺至深動搖彼此。不語譬樂，寂滅涅槃不可言說。此圓嬰兒，從初發心常觀涅槃四德行道，故言不能起住來去語言，呼此嬰兒為如來行。佛作此行引上根者，能化所化皆行四德，悉如來行，故名如來嬰兒行。上聖梵兩行，皆先釋次第行、後釋圓行。今品先明圓行、後明次第，當是前後赴緣自在。從「如來亦爾」去，是合。向四譬合前三為三，如文。次合不語中為四：一究竟故不能語，已至大涅槃故。二明說即無說，故不能語。三祕密之言眾生不解，故不能語。四明隨類不同，隨他言音於我非語，非語故不能語。是究竟樂，說即無說是常，祕密不解是淨，隨類是我。不能語中還具四德，餘三譬亦應如是。

Regarding the first, there are two parts: first, clarifying the infant of the perfect practice; second, clarifying the infant of the partial practice. Other interpretations say: Not arising and not speaking is the infant of the fundamental ground. This meaning is not correct. You say that the infant is the practice of transforming others; in the fundamental ground, whom does one transform? Now it is clarified that the fundamental ground is neither great nor small, yet can give rise to the two transformations of great and small, acting as the great and small infant. Regarding the perfect infant, there are two parts: first, the parable; second, the application. The parable has four parts: first, unable to rise; second, unable to dwell; third, unable to come; fourth, unable to speak. Not rising is a parable for permanence: not giving rise to the marks of all dharmas of the extremes and the middle. Not dwelling is a parable for purity: not clinging to saṃsāra or nirvāṇa. Not coming is a parable for the self: not moving between this and that from shallow to deep. Not speaking is a parable for bliss: the extinction of nirvāṇa cannot be spoken of. This perfect infant, from the initial arousal of the mind, always contemplates the four virtues of nirvāṇa to practice the Way; therefore it is said that he is unable to rise, dwell, come, go, or speak, calling this infant the practice of the Tathāgata. The Buddha engaging in this practice guides those of superior faculties; the transformer and the transformed both practice the four virtues, and all are the Tathāgata's practice; hence it is named the Tathāgata's infant practice. In both the Noble and Pure practices above, the sequential practice was explained first, and the perfect practice was explained afterward. In this chapter, the perfect practice is explained first, and the sequential practice afterward; this must be freedom in responding to conditions earlier or later. From "The Tathāgata is also like this" onward is the application. The previous four parables apply the first three into three parts, as in the text. Next, within the application of not speaking, there are four parts: first, unable to speak due to ultimate culmination, because one has already reached the great nirvāṇa. Second, explaining that speaking is precisely non-speaking, hence unable to speak. Third, secret words are not understood by sentient beings, hence unable to speak. Fourth, explaining that according to different species, following the sounds of others is not speech for oneself; because it is non-speech, one is unable to speak. Ultimate culmination is bliss; speaking being precisely non-speaking is permanence; being secret and not understood is purity; according with species is the self. Within being unable to speak, the four virtues are also fully contained, and the remaining three parables should also be like this.