大般涅槃經疏 25.4

25.4

起卷是第二勸修，初勸修、後論義。上云十住聞見至佛眼見，若欲聞見、眼見，應當受持十二部經，故有勸修。「師子吼言」下，第二論義，六番問答：初一番明見義、中間四番明能見之行、後一結成。初文者，先問、次答。初問文者，上云如來妙絕凡夫。云何見聞？是故興問。次「善男子」下，答中二：初明實不可知；次「若欲觀察」下，明亦有可知。上就究竟證為眼見、分證為聞見，今約凡夫修習中取聞見、得道力強眼見。色身則弱，上〈德王品〉說：見佛初生、出家，不達妙本，悉是曲見。今覩如來生行七步，知是方便，則得見佛。各有所據，不得一槩。於中三：先標章、次解釋、三結。初標如文。就解釋，文有六番：初身口二業、次形聲兩勝、三身通心通、四受身說、法五身口忍、六身形聲說。前五可見。第六文中，於聞見文末云為梵王說中道者，約顯露教；說四諦五人得初果，約密教；說中道無量菩薩得無生忍乃至補處。又鈍根聞生滅四諦，中根聞無生四諦，則不聞說中道。利根聞說無量無作四諦，即說中道。明中道有五番，或雙捨論中道、或相成論中道、或雙照論中道。私云：兩捨是兩教，相成是別教，雙照是圓教，在文可尋。「如來心相」下，第三結成，如文。

The opening of the fascicle is the second part, exhorting cultivation; first is the exhortation to cultivate, and second is the discussion of doctrines. Above it was said that from the hearing-seeing of the tenth abode up to the eye-seeing of the Buddha, if one wishes to see through hearing and see with the eyes, one should uphold the twelve divisions of scriptures; therefore there is an exhortation to cultivate. From "Siṃhanāda said..." below is the second part, the discussion of doctrines, with six rounds of questions and answers: the first round clarifies the meaning of seeing; the middle four rounds clarify the practices capable of seeing; and the last concludes and establishes it. In the first passage, there is first a question and next the answer. In the initial question, it was said above that the Tathāgata transcends ordinary beings wondrously. How can there be seeing and hearing? Therefore the question was raised. Next, in the answer from "Good man..." below, there are two parts: first clarifying that it is truly unknowable; next, from "If one wishes to observe..." below, clarifying that there is also that which can be known. Above, eye-seeing was taken in terms of ultimate realization, and hearing-seeing in terms of partial realization; here, hearing-seeing is taken in terms of the practice of ordinary beings, while eye-seeing is taken when the power of the path is strong. The physical body is weak; earlier, the "Chapter on the King of Virtues" stated that seeing the Buddha newly born or leaving household life without penetrating the wondrous origin is entirely a distorted view. Now, beholding the Tathāgata take seven steps upon birth and knowing this to be an expedient means constitutes seeing the Buddha. Each has its basis, and they must not be treated as uniform. In this there are three parts: first stating the topic, second explaining it, and third concluding. The first statement is as in the text. In the explanation, the text has six rounds: first, the two karmas of body and speech; second, the two excellences of form and sound; third, physical supernormal power and mental supernormal power; fourth, receiving a body and expounding the Dharma; fifth, patience of body and speech; sixth, physical form and vocal preaching. The first five can be understood. In the sixth passage, at the end of the text on hearing and seeing, it says that expounding the middle way for the Brahmā King is in terms of the explicit teaching; expounding the four truths so that five people attain the first fruition is in terms of the esoteric teaching; expounding the middle way so that immeasurable bodhisattvas attain the forbearance of non-arising up to the stage of one lifetime remaining. Furthermore, those of dull faculties hear the four truths of arising and cessation, and those of medium faculties hear the four truths of non-arising, and thus do not hear the exposition of the middle way. Those of sharp faculties hear the exposition of the immeasurable and unconditioned four truths, which is the exposition of the middle way. There are five rounds explaining the middle way: either discussing the middle way by mutually relinquishing both, or discussing the middle way by mutual completion, or discussing the middle way by mutually illuminating both. In private opinion: mutually relinquishing both belongs to the two teachings; mutual completion belongs to the distinctive teaching; mutually illuminating both belongs to the perfect teaching; this can be traced in the text. From "The marks of the Tathāgata's mind..." below is the third part, concluding and establishing, as in the text.