大般涅槃經疏 8.6

8.6

從「白佛」去，第二佛答長壽果。文為二：初明佛寶常、次明三寶常。就初有二：先略問答、次論義。初問如文（云云）。次佛答，舉四譬：初譬諸壽入常壽，常壽第一。次常壽出諸壽，常壽第一。三譬常壽非常非無常故，常壽第一。四常壽能出能入故，常壽第一。亦是生死壽命之河入涅槃河，涅槃河出生死河，非生死非涅槃，而生死而涅槃（云云）。初文者，舊解：八河譬四生，各有因果。又四生為四，人、天、地及虛空為八。今謂人中、天上、地及虛空，各有生陰、中陰、壽、命，是為八河。若為論其出入，凡是一切生陰中陰所有壽命，若長若短，皆當作佛果地壽命，如八河流必歸於海。一切諸命悉入常命，是為入義。次言出者，大涅槃河常命為本，能出人天地及虛空長短之壽，如阿耨池流出四河。《大品》云「由般若故出生剎利婆羅門等」，《淨名》云「從無住本立一切法」，是為出義。三非出入者，若定出入，何能出入？故非出入，舉虛空歎。四能出能入，舉醍醐歎（云云）。

From 'addressed the Buddha' downwards is the second part, where the Buddha answers regarding the fruit of long life. The text has two parts: first, explaining that the Buddha-jewel is permanent; second, explaining that the Three Jewels are permanent. Regarding the first, there are two parts: first, a brief question and answer; next, a doctrinal discussion. The initial question is as in the text (and so forth). Next, the Buddha answers, citing four similes: first, all life-spans entering permanent life-span, permanent life-span being foremost; second, permanent life-span giving rise to all life-spans, permanent life-span being foremost; third, permanent life-span being neither permanent nor impermanent, permanent life-span being foremost; fourth, permanent life-span being able both to emerge and enter, permanent life-span being foremost. It is also the rivers of the life-span of birth and death entering the river of nirvāṇa, the river of nirvāṇa producing the rivers of birth and death, neither birth and death nor nirvāṇa, yet both birth and death and nirvāṇa (and so forth). Regarding the first text, an older commentary explains: the eight rivers represent the four modes of birth, each having cause and effect. Alternatively, the four modes of birth make four, and humans, gods, earth, and space make eight. We now say that within humans, gods, earth, and space, each has birth skandha, intermediate skandha, longevity, and life-span; these are the eight rivers. If we discuss their entering and emerging: all longevity and life-span possessed by all birth skandhas and intermediate skandhas, whether long or short, will all become the life-span of the Buddha's fruit stage, just as the eight rivers must flow into the sea. All life-spans enter the permanent life-span: this is the meaning of entering. Next, speaking of emerging: taking the permanent life-span of the great nirvāṇa river as the root, it can give rise to the long and short life-spans of humans, gods, earth, and space, just as Lake Anavatapta flows out into four rivers. The Pañcaviṃśatisāhasrikā says, 'Through prajñā, kṣatriyas, brāhmaṇas, and so forth are produced'; the Vimalakīrtinirdeśa says, 'From the unstaying root, all dharmas are established': this is the meaning of emerging. Third, neither emerging nor entering: if emerging and entering were fixed, how could they emerge and enter? Therefore it is neither emerging nor entering, praised by citing space. Fourth, being able both to emerge and enter is praised by citing clarified butter (and so forth).