大般涅槃經疏 13.6

13.6

From "At that time the World-Honoured One" onwards is the second section, answering the question on knowing the Dharma-nature and experiencing the joy of the Dharma, which also has two: 1. directly answering the question; 2. accepting the auspicious signs and concluding.
First, directly answering the question also has two: first answering the question on knowing the Dharma-nature, next answering on experiencing the joy of the Dharma.
First also has two: first, directly clarifying knowing the Dharma-nature within the verse text; afterwards, the prose praising and blaming, gains and losses.
First, there are twenty-one lines of verse, divided into three: the first four lines halt grief and admonish them to listen; the next thirteen lines directly discern the Dharma-nature; the third, four lines conclude by exhorting cultivation and practice.
The first four lines are as in the text.
The next thirteen lines are divided into two: the first twelve lines form six pairs in mutual contrast to reveal the principle of the Dharma-nature; the final one verse summarizes and halts grief. Although they are precisely twelve verses, the later text calling them thirteen verses is because it concurrently takes the summary verse.
Within the first pair, the first line mentions crows and kites; these two birds can dwell together. However, mynas and kites cannot dwell together. The yù is just the qúyù, which is simply the horned owl; this bird cannot dwell together with kites and crows.
The next pair can be seen [in the text].
Within the third pair, it mentions that the saptaparṇa tree is extremely foul while the vārṣikā is extremely fragrant; the kālakūṭa is a poisonous tree, while the tinduka is a sweet fruit. The remaining three pairs can be seen [in the text].
Afterwards, within the exhortation to cultivate, it says "the Three Jewels are identical with the real truth." Kāishàn says: The fruit of Buddhahood merges with the real; since the real is eternally severed [from mundane marks], the fruit is also eternally severed. Zhuāngyán says: The fruit of Buddhahood emerges from the real; it is not subsumed by the real; since it is eternally wondrous and severed, identical with the real, it is therefore identical with the real truth. These two masters still explain it in terms of one-sided reality. Saying the fruit emerges outside the real and is also identical with the real: if it is already identical, how could it emerge? If it has emerged, how could it be identical?
Now we clarify that the Buddha and Saṅgha are persons, and the truth is the middle way; the dharma of the middle way is that dharma is person and person is dharma; therefore it says the verse "the Three Jewels are identical with the real truth."
As for the subsequent prose praising and blaming, gains and losses: Zhuāngyán uses this text to answer the question on demonstrating the realms of humans, devas, and Māra; the caṇḍāla is the realm of Māra, and the arhat is the realm of humans and devas. Some masters do not adopt this explanation: an arhat is not a human, and a caṇḍāla is not Māra; this merely concludes the meaning of the preceding gains and losses. Knowing that the Three Jewels are eternal and fit to receive offerings, like an arhat, is termed "gain." If one does not know the eternal, harming the dharmakāya like a caṇḍāla, it is termed "loss."
Next, from "At that time the assembly of devas and humans" onwards clarifies experiencing the joy of the Dharma, answering the question based on the event, which also has two: first, experiencing the joy of the Dharma; next, extending offerings.