大般涅槃經疏 23.18

23.18

諸師咸言：此品譬能問者得名，非為不爾。不一向然。此俱譬能問能答，雙題品目。何者？菩薩與佛皆二莊嚴，下文中有師子王及師子子，若師子子足滿三年則能哮吼。又若能師子吼讚於大悲，能吼無量師子吼。徵文據義，二種雙明，講者因何只作一解？惑者云：題中只稱師子吼菩薩品，云何強作兩種釋之？答：依題則失文，依文不失題，廣能兼略。師子擬王、菩薩擬子，吼通兩處，二義炳然更何所惑？又師字自邊，安匝言師。居左位事理皆匝，則自行圓滿。又師字訓帥，帥帥也。師有他化之能，故知師者擬佛明矣。子者訓資，弟子之禮受稟於師，若從師者日新月益，故知子字者擬菩薩明矣。吼通兩處者，吼是口密，通有六位（云云）。今明究竟與分吼通兩處，身口意密皆有六位。口密通六，此是世界。𭁏約子者，此從為人。𭁏約吼者，此從對治。𭁏約師者，從第一義。故題具多意。地人呼此品是入證分。開善云：答安樂性問。河西、興皇，同為佛性門。今悉不用。若是入證，入證則無說。若說入證，非菩薩說。若答安樂性問，安樂性問為是誰問，而今以此品答之？若明佛性，佛性誰說，而以此品用目說人？諸說乖舛，故皆不用。今明此品是第四問答涅槃義，是師子子問、是師子王答。若從其文，應言問答佛性義。前章皆稱涅槃，相從稱為涅槃義。涅槃只是佛性，佛性只是涅槃，涅槃名總、佛性名別，總攝於別。

The masters all say: This chapter takes its name as a metaphor for the one capable of questioning; it is not that this is not so, but it is not exclusively so. This serves as a metaphor for both the one capable of questioning and the one capable of answering, titling the chapter with both in mind. Why? Both the bodhisattva and the Buddha possess the two adornments. In the text below there are the lion king and the lion cub; if the lion cub completes three full years, it can roar. Furthermore, if one can roar the siṃhanāda praising great compassion, one can roar immeasurable lion roars. Examining the text and relying on the principle, both are jointly clarified; why should an expositor offer only a single interpretation? The confused person says: The title only names the "Siṃhanāda Bodhisattva Chapter"; why make a forced dual interpretation of it? Answer: Relying strictly on the title loses the text; relying on the text does not lose the title, as the extensive can encompass the abridged. "Lion" corresponds to the king, "bodhisattva" corresponds to the cub, and "roar" applies to both places; the two meanings are luminous and clear, so what further confusion could there be? Furthermore, the graph for shī (師, master/lion) has the component for encircling on its own side; residing on the left position, principle and phenomena are both encircled (complete), meaning one's own practice is consummate. Moreover, the word shī is glossed as shuài (commander/lead); a master has the capacity to transform others, so it is clear that shī corresponds to the Buddha. The graph zǐ (cub/disciple) is glossed as zī (dependent/student); the etiquette of a disciple is to receive instruction from the master, and if one follows the master one renews daily and gains monthly; therefore it is clear that the graph zǐ corresponds to the bodhisattva. As for "roar" applying to both places: a roar is the mystery of speech, which encompasses six positions (and so forth). Now it is clarified that the ultimate roar and the partial roar apply to both places; the mysteries of body, speech, and mind all possess the six positions. The mystery of speech encompassing the six corresponds to the worldly [siddhānta]. Interpreting it with regard to the cub follows the individual [siddhānta]. Interpreting it with regard to the roar follows the therapeutic [siddhānta]. Interpreting it with regard to the master follows the primary truth [siddhānta]. Therefore the title contains many meanings. The masters of the Daśabhūmika school call this chapter the division of entering realization. Kāishàn says: It answers the question on the nature of peaceful bliss. Héxī and Xīnghuáng alike take it as the gateway of the buddhadhātu. Now none of these are adopted. If it were entering realization, in entering realization there is no preaching; if it preaches entering realization, it would not be a bodhisattva's preaching. If it answers the question on the nature of peaceful bliss, whose question was the question on the nature of peaceful bliss that this chapter would now answer it? If it clarifies the buddhadhātu, who preached the buddhadhātu that this chapter would designate the speaker? These various explanations are contradictory, so none are adopted. Now it is clarified that this chapter is the fourth question-and-answer on the meaning of nirvāṇa; it is the lion cub questioning and the lion king answering. If following its text, one should say questions and answers on the meaning of the buddhadhātu. Since the preceding sections all referred to nirvāṇa, it follows along and is called the meaning of nirvāṇa. Nirvāṇa is simply the buddhadhātu, and the buddhadhātu is simply nirvāṇa; "nirvāṇa" is the general name and "buddhadhātu" is the specific name, the general subsuming the specific.