大般涅槃經疏 5.6

5.6

三、爾時純陀領解。又二：初領解、次述成。領解者，雖知不滅，不能不悲、不能不請。雖知如來滅而不滅，不能不慶、不能不悅。述成又兩：一述不能不喜、二止其不能不悲。初喜者，汝既能知如來方便，亦應合知如來真實，故舉二鳥以譬權實不得相離。春陽之時譬適會機宜，無煩熱池譬涅槃自在無畏。諸佛同以二法逗緣無閡自在，能如此解，善哉善哉。次「汝今不應思量長壽短壽」去，凡舉四義止其不能不悲。一、舉如來境界不可思惟，若長若短皆如幻化，幻長幻短非短非長，何所可悲。二、舉如來方便若長若短，如來於中無所染著，何所可悲。三、舉如來涅槃，成汝檀因克不動果，因果具足，何所可悲。四、我為良田成汝因果，汝克因果自是良田，復能令他因果圓滿，自利利人，何所可悲。尋文可見。

Third, at that time Cunda received and understood. Again there are two parts: first, receiving and understanding; second, validating and confirming. Regarding receiving and understanding: although he knew of non-cessation, he could not help but grieve, and could not help but make the request. Although he knew the Tathāgata ceases and yet does not cease, he could not help but rejoice, and could not help but feel pleasure. Validating and confirming also has two parts: first, validating that he cannot help but rejoice; second, stopping him from not being able to help grieving. First, regarding joy: since you are already able to know the Tathāgata's expedient means, you should also know the Tathāgata's reality; therefore, he adduced the two birds to illustrate that the provisional and real cannot be separated. The season of spring warmth illustrates properly suiting the capacities; the pool free from burning heat illustrates nirvāṇa's ease and fearlessness. All Buddhas equally use the two dharmas to respond to conditions without obstruction and with ease; to be able to understand like this: excellent, excellent! Next, from "You should not now ponder long life or short life" onward, four points are adduced in total to stop him from being unable to help grieving. First, adducing the Tathāgata's realm as beyond thought: whether long or short, all are like an illusion; illusory length and illusory shortness are neither short nor long—what is there to grieve over? Second, adducing the Tathāgata's expedient means: whether long or short, the Tathāgata is completely undefiled and unattached within them—what is there to grieve over? Third, adducing the Tathāgata's nirvāṇa: it brings about your cause of giving and attains the immovable fruit; cause and fruit being complete, what is there to grieve over? Fourth, "I serve as a fertile field to bring about your cause and fruit; when you attain cause and fruit, you yourself are a fertile field, and can further bring other people's causes and fruits to fullness; benefiting oneself and benefiting others, what is there to grieve over?" This can be seen by examining the text.