大般涅槃經疏 33.20

33.20

「世尊云何能斷諸有」下，第三歸伏。文為三：一請說無想之法、二時眾得益、三須跋悟道。私謂：此悟道文少，應如後分。此下請說無想之法，又二：先請、次答。答文自二：初略、後廣。此初略說實想者，若從境為名應言實相，若從智為名即云實想。想是智名，相是境名。「須跋言云何」下，第二更請廣說。於中先請、次佛答。答中文云隨所滅處名真實想者，此有二義：一者以真實智斷諸煩惱，故云隨所滅處；二以此空遣於俗有，故言隨所滅也。又言名第一義諦第一義空者，涅槃果上亦有此名，如〈師子吼〉初說。今文中則正明真空為第一義，下智觀故得聲聞菩提，中智得緣覺菩提者。古來有解，謂三乘異觀。今此文中明三乘同觀第一義空，但智有下中成三乘別，例如三獸度河得水深淺。三乘同觀中道，深智即得無上菩提，淺智但得辟支與聲聞菩提。「說是法時十千菩薩」下，第二明時眾得益。文云得一生實相二生法界者，謂十地補處大士以為一生，九地則是二生。若具論者，則如《法華經》損生義說。「須跋陀羅」下，第三明須跋悟道。應有正付囑，而文來未盡。開善云：自斯已後幾可哀傷。然皆已蒙作得度因緣，故如來滅後得道不一。今經教滿足，唯宜自勵，脫復不遇，沒苦如何？《居士請僧經》云「《涅槃》後分更有〈燒身品〉、〈起塔品〉、〈囑累品〉。」此文三品不來。

From "World-Honoured One, how can one sever all existences?" onward is the third [part], submission. The text has three parts: first, requesting the teaching on the Dharma of non-conception; second, the assembly obtaining benefit; third, Subhadra awakening to the Way. I personally suggest: the text for this awakening to the Way is brief, and should be as in the latter portion [of the sūtra]. From here onward is requesting the teaching on the Dharma of non-conception, which again has two parts: first the request, next the answer. The text of the answer is itself twofold: first brief, then extensive. Here, briefly explaining real conception (shíxiǎng): if named from the perspective of the object, one should say "dharmatā" (shíxiàng); if named from the perspective of cognition, then one says "real conception" (shíxiǎng). Conception is the name for cognition, and characteristic is the name for the object. From "Subhadra said: How..." onward is the second part, further requesting an extensive explanation. Within this, first the request, next the Buddha's answer. In the answer, the text says: "wherever extinction occurs, it is called real conception"; this has two meanings: first, severing all afflictions through real cognition, hence it says "wherever extinction occurs"; second, dispelling conventional existence through this emptiness, hence it says "wherever extinction occurs". Furthermore, regarding the statement that it is "called the ultimate truth (paramārthasatya) and the ultimate emptiness (paramārtha-śūnyatā)": these names also apply to the fruit of nirvāṇa, as explained at the beginning of the "Siṃhanāda" [chapter]. In the present text, it directly clarifies that true emptiness is the ultimate truth; regarding "contemplating it with inferior wisdom, one obtains the bodhi of a śrāvaka; with middling wisdom, one obtains the bodhi of a pratyekabuddha": ancient interpretations held that the three vehicles have different contemplations. Now, this text clarifies that the three vehicles identically contemplate the ultimate emptiness, but because their wisdom has inferior, middling, [and superior grades], they form the distinctions of the three vehicles—just as the three beasts crossing the river fathom the water to different depths. The three vehicles identically contemplate the middle way: profound wisdom attains unexcelled bodhi, while shallow wisdom only attains pratyekabuddha and śrāvaka bodhi. From "When this Dharma was spoken, ten thousand bodhisattvas..." onward is the second part, clarifying that the assembly obtained benefit. The text says that they "attained the dharmatā of one rebirth and the dharmadhātu of two rebirths": this refers to the great beings at the succession stage of the tenth stage being "one rebirth", while the ninth stage is "two rebirths". If discussed fully, it is as explained in the meaning of the reduction of rebirths in the Lotus Sūtra. From "Subhadra..." onward is the third part, clarifying Subhadra's awakening to the Way. There should be a formal entrustment, but the text has not arrived completely. Kāishàn says: from this point onward, how lamentable it is! Yet all have already received the causes and conditions for attaining deliverance, so after the Tathāgata's extinction, their attainments of the Way were not of one kind. Now that the teachings of the sūtra are complete, one must only encourage oneself; if one should fail to encounter [them] again and sink into suffering, what can be done? The Jūshì qǐng sēng jīng says: "In the latter portion of the Nirvāṇa [Sūtra], there are further the 'Burning the Body Chapter', the 'Erecting Stūpas Chapter', and the 'Entrustment Chapter'." These three chapters of text have not arrived.