大般涅槃經疏 9.6

9.6

Regarding the secret of speech, there are two parts: first, directly explaining the secret of speech; second, concomitantly explaining the two secrets of body and mind. Within the first, directly explaining the secret of speech, the text has two parts: first, explaining the four marks; second, examining nirvāṇa. The first also has two parts: first, explaining one mark as the four marks; second, explaining the four marks as one mark. The first has three parts: first, introducing; second, enumerating; third, explaining. The text itself forms four sections. However, rectifying oneself and skillfully understanding belong to self-practice; rectifying others and answering questions belong to transforming others. Within self-practice there is the intent to transform others; from the predominant aspect it is self-practice, and gathering in transforming others is also like this. Within the secret of speech there generally are body and mind, but it predominantly belongs to speech; body and mind are also like this. Introducing great nirvāṇa is the one; unfolding, revealing, and distinguishing are the four. Regarding rectifying oneself, there are two parts: first, explaining the Buddha's rectifying himself; second, using the analogy of a monk rectifying himself. First, 'if a Buddha, a Tathāgata' refers to the rectified person. 'Seeing' is rectified wisdom. 'Various causes and conditions' are the rectified conditions. Speaking in relation to the objective realm is the rectified teaching. In explaining the rectified person, two titles are raised: 'Buddha' is the rightly awakened one; 'Tathāgata' and 'Buddha' do not differ in meaning. These two titles suit the meaning of rectifying oneself, hence it says 'if a Buddha, a Tathāgata.' Furthermore, 'seeing' is function. The Buddha-eye illuminates the realm of causes and conditions; dharmatā is not a cause and thus not self, nor does it reside in conditions and thus is not other, not combined, and not uncaused; fully comprehending dharmatā is called 'seeing.' Because the seeing is rectified, what is spoken is also rectified.