大般涅槃經疏 26.16

26.16

次「惟願」下，是論義，有三番問答。初雖非正難，亦得稱問。「佛言」下，答，為二：先明本、次辨迹。本為兩：一略無住；二廣無住，又二：先法、次譬。初法中二：先釋住、此釋無住。於中云名虛空者，妙體非有，故言虛空。金剛三昧即是如來者，舊解云：十地窮學乃未是佛，相續道中轉金剛心即名為佛。今依此文云是如來。此名通於因果，例如首楞嚴通因果。檀波羅蜜等者，非謂六行能成於果。上文云六波羅蜜滿足之身，道品亦然。「譬如虛空」下，二就譬說無住，又二：先譬、次合。初譬如文。次合中反以差別簡空，空即無住。於中云六住菩薩煩惱因緣墮三惡道者，或言六心、或言六地。私云：恐是六地。「善男子如來今於此」下，第二明迹。方便道中還歸寂定，眾生不見謂佛入涅槃。「師子吼」下，第二番問答。如來何故不常利生而入寂耶？佛廣答其意。不共法藏者，不與二乘人共。其中或為滅惡、或為生善，即四悉意須入寂定。「師子吼言」下，第三番問答。問：云何名涅槃為無相耶？佛答，為三：初直明十無相、次明有相之失、三明無相之得。

Next, from “I only pray” onward is the doctrinal discussion, consisting of three rounds of question and answer. Although the first is not an objection in the strict sense, it may still be called a question. From “The Buddha said” onward is the answer, which has two parts: first clarifying the fundamental and next examining the traces. The fundamental has two aspects: first, briefly explaining non-abiding; second, extensively explaining non-abiding, which again has two parts: first the doctrine, and next an analogy. In the first part on the doctrine, there are two points: first explaining abiding, and here explaining non-abiding. Therein, what is called “empty space” means that the sublime essence is not existent; therefore it is called empty space. Regarding “the vajrasamādhi is the Tathāgata,” older interpretations say: when fully completing studies on the tenth stage, one is not yet a Buddha; turning the vajra mind within the uninterrupted path is called being a Buddha. Now, relying on this text, it says this is the Tathāgata. This term applies to both cause and fruit, just as the śūraṅgama applies to cause and fruit. Regarding “dāna-pāramitā and the rest,” it does not mean that the six practices alone can achieve the fruit. The previous text says it is the body perfected with the six pāramitās, and the factors of awakening are likewise. From “Just as empty space” onward, the second part explains non-abiding in terms of an analogy, which again has two parts: first the analogy, and next its application. The analogy itself is as in the text. In the application, differences are inversely used to distinguish space, and space is non-abiding. Therein, regarding the bodhisattvas of the six abodes falling into the three evil paths due to afflictions, some say these are six mental states, and some say six stages. In my personal view, it is likely the six stages. From “Good son, now the Tathāgata here” onward, the second part clarifies the traces. Within the path of expedient means, he returns to quietude; sentient beings, not seeing him, consider the Buddha to have entered nirvāṇa. From “Siṃhanāda” onward is the second round of question and answer: Why does the Tathāgata not constantly benefit sentient beings instead of entering quietude? The Buddha extensively answers with his intention. The “unshared Dharma-treasury” means it is not shared with the practitioners of the two vehicles. Therein, whether to eliminate evil or to generate good, it is according to the intention of the four siddhāntas that he must enter quietude. From “Siṃhanāda said” onward is the third round of question and answer, asking: Why is nirvāṇa called markless? The Buddha answers in three parts: first directly explaining the ten markless states; next explaining the faults of having marks; third, explaining the benefits of marklessness.