大般涅槃經疏 8.5

8.5

次佛答，為兩：初彈其麁言、次明常壽第一。今明麁言者，汝以果討因，乃謂如來怨心殺害。汝何不以因討果，明如來命長。必無惡因而謂有者，即是麁言。次於諸常中最為第一者，於何等常而言第一？自有世間相續不斷名常，復有三無為常，斷煩惱得者名數緣常，事緣差者名非數緣常，無此二者名虛空常。此之四種皆悉不及如來之常，如來常者即是妙有，故言第一。此三藏義。又真諦之常對生死虛偽，謂此真常既無生死，亦無此真亦無照應。如來常者本自有之，無所待對，其常實照，故云第一。此約通義。又言常者，出常無常，即是非常非無常，直常而已。此約別義。又如來常者，即邊而中，具足三點不縱不橫，是故此常最為第一。約圓教義。

Next, the Buddha's answer has two parts: first, rebuking his coarse words; second, explaining that permanent longevity is foremost. Now, in explaining the coarse words: you investigate the cause by means of the effect, and go so far as to say that the Tathāgata has a resentful mind and commits killing. Why do you not investigate the effect by means of the cause, explaining that the Tathāgata's life is long? Positing an evil cause where there is surely none is precisely 'coarse words.' Next, regarding 'among all permanences it is foremost': with respect to what kinds of permanence is it said to be foremost? There is the continuous unbroken succession of the worldly realm called permanence; there are also the three unconditioned permanences: that obtained by cutting off afflictions is called permanence by analytical cessation; that due to the deficiency of conditions for affairs is called permanence by non-analytical cessation; that lacking these two is called the permanence of space. These four kinds all fall short of the Tathāgata's permanence; the Tathāgata's permanence is wondrous existence, hence called foremost. This is the meaning according to the Tripiṭaka [teaching]. Furthermore, the permanence of the ultimate truth stands opposed to the unreality of birth and death; it is said that since this true permanence lacks birth and death, it also lacks this reality and lacks illuminating response. The Tathāgata's permanence is originally self-existent, independent of any opposition, and its permanence truly illuminates, hence called foremost. This is in terms of the Shared [teaching]. Furthermore, speaking of permanence as surpassing both permanence and impermanence: it is neither permanence nor impermanence, but simply permanence. This is in terms of the Distinct [teaching]. Furthermore, the Tathāgata's permanence is identical to the extreme yet central, fully endowed with the three dots neither horizontal nor vertical; therefore this permanence is foremost of all. This is in terms of the Perfect teaching.