大般涅槃經疏 9.28

9.28

次「如佛所說」去，是論義。又二：先論義、次領解。初論義有兩番問答。初問有三：先領今常、次引昔無常、三問云何。佛答為二：初明昔權、後明今實。初昔權中云波斯匿者，《鴦掘經》云和悅。《阿含經》云祖母養。次「我今」下，明實舌墮落者，以常為無常，致招此過。彭城寺嵩法師云：佛智流動，臨無常時，舌爛口中，此尚不易。「迦葉復言」去，是第二番問答。此問近從如來常存無有變易生。偈迮但三問，長行有四問。佛答初問有三意。無積聚者，舉積明無積聚。積聚有二者，是明無積之積。僧亦如是者，是明積之無積。聲聞是有為者，聲聞作意故是有為，非時取證故名積聚。菩薩無作中行故曰無為，不以空為證名無積聚（云云）。次亦得名為者，答第二問。迹難尋者，答第三問。我說是人者，答第四問。今明佛答四問廣顯常住，無積是淨，知足是樂，難尋是我，無至處是常。復此無積是無集，知足是無苦，難尋是有道，無至是有滅。有滅故無苦，有道故無集，道之與滅皆常樂我淨，常存之義明矣。次迦葉復言者，是領解也。從「佛告迦葉所言大者」去，有人用此文述成。

Next, from "As the Buddha has said" onward is discussing the doctrine. This also has two parts: first, discussing the doctrine; next, acknowledging understanding. The first doctrinal discussion has two rounds of question and answer. The first question has three parts: first, acknowledging the present permanence; next, citing past impermanence; third, asking how this can be. The Buddha's response has two parts: first, clarifying past provision; later, clarifying present reality. First, in past provision, regarding Prasenajit: the Aṅgulimāla Sūtra calls him "Harmonious and Joyful." The Āgamas call him "Nourished by Grandmother." Next, from "I now" below, clarifying reality: one whose tongue falls out incurs this fault by taking permanence to be impermanence. Dharma Master Sōng of Péngchéng Monastery said: "The Buddha's wisdom is fluid and flowing; when faced with impermanence, the tongue rots in the mouth—this is still not easy." From "Kāśyapa spoke again" onward is the second round of question and answer. This question arises directly from the Tathāgata being eternally abiding without change. The verses are cramped, containing only three questions, while the prose has four questions. The Buddha's reply to the first question has three meanings. "Having no accumulation": by raising accumulation, he clarifies the absence of accumulation. "Accumulation is twofold": this clarifies the accumulation of non-accumulation. "The Saṅgha is also like this": this clarifies the non-accumulation of accumulation. "Śrāvakas are conditioned": because śrāvakas act with intentional effort, they are conditioned, and because they grasp realization out of season, it is called accumulation. Bodhisattvas practice within the unconditioned, hence it is called unconditioned; not taking emptiness as realization is called having no accumulation (and so forth). Next, "also may be called": this answers the second question. "Their traces are difficult to trace": this answers the third question. "I say this person": this answers the fourth question. Now it is clarified: the Buddha's answers to the four questions extensively reveal eternal abiding: having no accumulation is purity; knowing contentment is bliss; being difficult to trace is self; having no destination is permanence. Furthermore, having no accumulation is the absence of origination; knowing contentment is the absence of suffering; being difficult to trace is the presence of the path; having no destination is the presence of cessation. Because there is cessation, there is no suffering; because there is the path, there is no origination; both the path and cessation are permanence, bliss, self, and purity—the meaning of eternal abiding is thus clear. Next, Kāśyapa speaking again is acknowledging understanding. From "The Buddha told Kāśyapa: What is called great" onward, some have used this text to explain and substantiate [it].