大般涅槃經疏 33.9

33.9

「梵志言若一切法」下，此是第二歸伏，文為二：初作兩問汎爾求解、次從「唯願為我」去是正歸伏。佛知根利，直說二邊及與中間，彼即領悟。夫破義多方不唯一種，隨病用藥不定後前，若棄通從別須論次第。初起道樹多用因緣破性，次用無常苦空以破因緣，次用體破析，次用分別破析體空，次用中道破於二邊，次用圓常破於偏漸。如此等義，遍乎經論。今大涅槃圓常極說，而用因緣破彼納衣自性計者，蓋隨其病，以此初藥而後用之。初後既然，中間亦爾。於一切處以智方便，或隨欲、隨宜、隨治、隨悟，互用無失而次第宛然。私謂：四悉義兼祕密不定，雖祕不定，次第宛然。若得此意，應具作所以，使文義分明。因緣破性雖具經文，更須懸作無常析空乃至圓常等義，令法行成就。節目顯然，皆與修多羅合。此義若成，破諸外道邪教邪執，破一切內道正教正義，破一切小乘聖賢教行位理，破一切大乘賢聖教行位理，包括佛法尚盡，況復執性外道耶？於十仙文中，一一須作具載則文煩，故於納衣章中略出此意。得斯問意，將對前後縱橫用之（云云）。

From "The brahmacārin said: If all dharmas" below, this is the second [section], yielding and submitting, which has two parts: first, posing two questions in a general manner to seek understanding; next, from "I only pray that for my sake" onward is the actual yielding and submitting. Because the Buddha knew that his faculties were sharp, he directly expounded the two extremes and the middle, and [the brahmacārin] immediately comprehended. Now, refuting positions takes many approaches and is not of merely one kind; applying medicine according to the illness does not follow a fixed order of earlier or later, but if one leaves the general and follows the specific, sequence must be discussed. First, starting beneath the tree of enlightenment, causes and conditions were frequently used to refute intrinsic nature; next, impermanence, suffering, and emptiness were used to refute causes and conditions; next, [essential] identity was used to refute analytical [emptiness]; next, differentiation was used to refute analytical and essential emptiness; next, the middle way was used to refute the two extremes; next, the perfect and eternal was used to refute the partial and gradual. Meanings such as these pervade the sūtras and treatises. Now, the Mahāparinirvāṇa [Sūtra] is the ultimate exposition of the perfect and eternal, yet it uses causes and conditions to refute that patched-robe [ascetic's] attachment to intrinsic nature; this is merely according with his illness, using this initial medicine at a later time. Since this is so for the beginning and the end, the same holds for the middle. In all circumstances, through wise expedients—whether according with desires, according with suitability, according with antidotes, or according with awakening—they are used interchangeably without error, and yet the sequence remains distinct. Personally, I would state: The meaning of the four siddhāntas encompasses both the secret and the indeterminate; although secret and indeterminate, the sequence remains distinct. If one grasps this intention, one should elaborate the rationale fully so that the text and meaning become clear. Although the refutation of intrinsic nature through causes and conditions is fully present in the sūtra text, one must further anticipate and formulate the doctrines of impermanence, analytical emptiness, and so on up to the perfect and eternal, so that the practice of the Dharma is accomplished. The divisions will be distinct, and all will accord with the sūtras. If this principle is established, it refutes the heterodox teachings and heterodox attachments of all non-Buddhists; it refutes all orthodox teachings and orthodox doctrines within the Buddhist tradition; it refutes the teachings, practices, stages, and principles of all Hinayana sages and worthies; it refutes the teachings, practices, stages, and principles of all Mahāyāna worthies and sages. Even the entirety of the Buddha's teachings is encompassed, how much more so the non-Buddhists who grasp at an intrinsic nature? In the passages on the ten ṛṣis, it would make the text cumbersome to record this fully for each one, so this idea is briefly set forth here in the chapter on the patched-robe [ascetic]. Grasping this intention behind the questions, one may apply it flexibly across what comes before and after (and so forth).