大般涅槃經疏 9.17

9.17

初佛料簡為二：先假作五難，一明滅惑、二明滅有、三明滅依、四明滅正、五通滅有。皆引昔教，悉據佛意，可尋。次「若有人作如是難」去，是佛作答。為三：初訶、次答、三結異。初訶有通、別。通訶是邪，以偏難圓，故言邪難。次「迦葉」下別訶。迦葉不應者，不應名同混令無常，故言不應憶想。

First, the Buddha's analytical discrimination has two parts: first, five hypothetical objections are raised: 1. explaining the extinction of afflictions, 2. explaining the extinction of existence, 3. explaining the extinction of the environmental [reward], 4. explaining the extinction of the sentient-being [reward], and 5. comprehensively explaining the extinction of existence. All of these cite the past teachings and are entirely based on the Buddha's intention; they can be examined. Next, from "If someone raises such an objection" onward is the Buddha providing the response. This has three parts: first, a rebuke; next, the answer; third, concluding the differences. The initial rebuke contains both general and specific aspects. The general rebuke is that [the objections] are heterodox; because one objects to the perfect with the biased, it is called a heterodox objection. Next, from "Kāśyapa" below is the specific rebuke. That Kāśyapa should not [do so] means that one should not conflate it with impermanence merely because the names are identical; hence it says that one should not conceptualize in this way.