大般涅槃經疏 20.12

20.12

「爾時光明」下，第二論義，為四：一德王論、二琉光論、三無畏論、四德王重論。初為兩：先問、次歎。問為兩：初領旨仰非、二正難。上雖說五事，今正難初事，凡作三雙：初一雙作奪門、次作縱門、三作況門。初奪門為兩：先法、次譬。法說為三：初通約有無奪、次正就不聞聞奪、三結。初有無奪又二：初奪、次遮。初文奪分使成兩。次「無不應」下，遮生滅不得作一。次「如其」下，就不聞聞奪。三「世尊若不」下，正結。先結定成兩，次「云何」下結定不應一。「譬如」下，是第二譬說，先譬、次合。譬中奪，凡累三譬，至是住相何因有去？去既未至，所以須去。生已生故，故不更生；若其不生，即不生不生。不得不得例爾。皆定奪為兩。次「聞已」下，合譬不得為一。譬中無不一譬，但是開合互現耳。從「世尊若不聞聞」下，第二一雙，是縱難。難有三：初縱眾生，有三縱一徵；次縱佛果，有一縱一徵；三更結兩縱，如文。從「世尊凡是色者」下，第三一雙，是況難。前就色聲況，次就三世況。初文者，障內色可見、障外不可見，麁可見、細不可見，質柱一邊見、餘邊不見。世間之色尚有可見不可見，況涅槃微妙，云何可見？聲亦類爾。次三世者，三世有為尚不可見，涅槃無為何可見聞？

From "At that time, [Bodhisattva] Guāngmíng [Déwáng]..." downward is the second [section], debating the meaning, which has four [parts]: first, Déwáng's debate; second, Liúguāng's debate; third, Wúwèi's debate; and fourth, Déwáng's repeated debate. The first has two: first, his question; next, his praise. The question has two: first, he accepts the essential point while respectfully pointing out what is untenable; second, he raises the main challenge. Although five matters were explained above, he now raises a challenge specifically concerning the first matter, in all making three pairs: the first pair forms the approach of refutation; next, he forms the approach of concession; and third, he forms the approach of analogy. The first, the approach of refutation, has two: first, the exposition in terms of Dharma; next, the parables. The exposition in terms of Dharma has three: first, refuting generally in terms of existence and non-existence; next, refuting specifically with regard to hearing what is not heard; and third, concluding. The first, refuting in terms of existence and non-existence, also has two: first, refuting; next, precluding. In the first passage, his refutation divides them so that they become two. Next, from "[If it is] non-[existent], it should not..." downward, he precludes arising and ceasing from being capable of being made into one. Next, from "If its..." downward, he refutes with regard to hearing what is not heard. Third, from "World-Honoured One, if not..." downward, he formally concludes. First, he concludes that they definitely become two; next, from "How..." downward, he concludes that they definitely should not be one. From "Just as..." downward is the second [part], the explanation through parables, with the parables first and their application next. In the refutation within the parables, altogether three parables are accumulated: having arrived is a characteristic of abiding, so by what cause is there going? Going has not yet arrived, so it is necessary to go. What is already born is born, hence it does not arise again; if it is not born, it is unborn and unborn. The same applies to not obtaining and not obtaining. All are definitely refuted into two. Next, from "Having heard..." downward, he applies the parables to show they cannot be one. In the parables there is no parable of non-oneness; it is merely that opening and combining appear alternately. From "World-Honoured One, if hearing what is not heard..." downward is the second pair, which is the challenge through concession. The challenge has three: first, conceding sentient beings, which has three concessions and one interrogation; next, conceding the Buddha-fruit, which has one concession and one interrogation; third, again concluding the two concessions, as in the text. From "World-Honoured One, whatever is form..." downward is the third pair, which is the challenge through analogy. First, he draws an analogy in terms of form and sound; next, he draws an analogy in terms of the three times. As for the first text: form within an obstruction can be seen, while form outside an obstruction cannot be seen; coarse [form] can be seen, while subtle [form] cannot be seen; one side of a material pillar is seen, while the remaining sides are not seen. If worldly form still has what can be seen and what cannot be seen, how much more so for the subtle and wondrous nirvāṇa—how could it be seen? Sound is of the same kind. Next, regarding the three times: if conditioned phenomena of the three times still cannot be seen, how could unconditioned nirvāṇa be seen or heard?