大方廣圓覺修多羅了義經略疏 2.1289

2.1289

如來本所示生，秖緣勸物修習。今三觀既修，則萬行已圓，故就此人已名佛出。又即此人本覺離念，名為佛出。然前離四病云證覺般涅槃，今修三觀名如來出世。今以出世、涅槃相對而釋，有其二門：一約實義、二約對機。實義有三：一、緣起即空之真諦，則非出非般，故《大經》云：「如來不出世，亦無有涅槃」。二、真如緣起之俗諦，則念念處處而出現，念念處處而涅槃。《大經》又云：「菩薩應知，自心念念常有佛成正覺，如自心，一切眾生心亦復如是，即念念也。」又云：「當知無有少許處空無佛身，即處處也。」涅槃者，即如上遍一切處出現之佛身，既是緣起有為之相。念念即生即滅，四相同時。今以生生即滅，為念念處處而般涅槃。三、約第一義諦，即常住世、常涅槃。謂寂而常照為住世，照而常寂為涅槃。對機者，機緣感則菩提樹下而出現，機緣盡則雙林樹間而涅槃。故《大經》云：「佛子！諸佛如來為令眾生生欣樂故，出現於世。欲令眾生生戀慕故，示現涅槃。譬如日出普照世間，淨水器中」等。對今經意配釋可知。然此三觀雖各有證相，理實遍修方契圓覺，如前文說。

The Tathāgata originally manifested birth only to encourage beings to cultivate. Now, since the three contemplations have been cultivated, the myriad practices are already complete; therefore, in reference to this person, it is already called a buddha appearing. Moreover, this person's original enlightenment is free from thought, which is called a buddha appearing. Furthermore, previously, being free from the four defects was said to realize enlightenment and enter parinirvāṇa, whereas now, cultivating the three contemplations is called a Tathāgata appearing in the world. Now, explaining appearance in the world and nirvāṇa in contrast, there are two approaches: first, in terms of true meaning; second, in terms of responding to capacities. True meaning has three aspects: 1. The ultimate truth of dependent origination being empty, where there is neither appearance nor passing into extinction. Thus the Great Sūtra says: 'The Tathāgata does not appear in the world, nor does he have nirvāṇa.' 2. The conventional truth of the dependent origination of tathatā, where he appears in every thought and every place, and passes into nirvāṇa in every thought and every place. The Great Sūtra also says: 'Bodhisattvas should know that in one's own mind, in every thought, there is constantly a buddha attaining correct enlightenment; as with one's own mind, so it is with the minds of all sentient beings—this refers to "every thought".' It also says: 'You should know that there is not the slightest place empty of a buddha's body—this refers to "every place".' As for nirvāṇa: that is the buddha-body appearing everywhere as described above, which is a conditioned mark of dependent origination. Arising and ceasing in every thought, the four marks are simultaneous. Now, taking arising in every thought to be ceasing is passing into parinirvāṇa in every thought and every place. 3. In terms of the supreme truth, he constantly abides in the world and is constantly in nirvāṇa. That is, being quiescent yet constantly illuminating is abiding in the world, and illuminating yet constantly quiescent is nirvāṇa. Responding to capacities: when capacities and conditions elicit it, he appears under the bodhi tree; when capacities and conditions are exhausted, he passes into nirvāṇa among the twin trees. Thus the Great Sūtra says: 'Buddha-sons! All buddhas and Tathāgatas, in order to make sentient beings give rise to joy and delight, appear in the world. Wanting to make sentient beings give rise to longing and yearning, they manifest nirvāṇa. Just as the rising sun universally illuminates the world in vessels of pure water,' and so forth. Applying this to the meaning of the present sūtra can be known. However, although these three contemplations each have their marks of realization, in principle one must cultivate them comprehensively to truly tally with perfect enlightenment, as stated in the previous text.