金剛般若論會釋 1.47

1.47

「如所說卵生等」者下，解第二卵、濕生等得涅槃義。謂有難言：「四生之內，胎、化二生人天所攝，可有令得入涅槃義，濕生、卵生多分鬼畜，云何能令入涅槃也？境界三中，有想一種可令入涅槃，既住無想及非有想非無想天，云何皆入涅槃也？」依彼身現身入聖涅槃義，皆悉不得，故為此問，非是餘地先已入聖，後生有頂，不能入涅槃。若依此文，不作此解，即生有頂，無入涅槃者，便與一切聖教相違。又言等者，於依止二，現住有色少分可令入涅槃，現住無色少分云何亦令入涅槃也？有色中地獄等，不能入涅槃故。一一義中，皆應疎失。初問意言，如此亦有無性有情不入涅槃，此問略無，以宜聞有，不宜聞無。又初發心宜聞總有，不宜聞別無，故略不問。又彼義謂決定不得，故不須問。答有三義，隨應料簡。八難處生，待時而濟出難，根熟必化之故，如小山比丘、鴿鬘比丘、頂生王等。卵、濕二生皆亦可化。此中據總以為問也，答中以有彼類可化之者，但約難處決定為答。

"As what was spoken of, such as the egg-born" and so forth below, is the second part, explaining the meaning of beings born from eggs, moisture, and so forth attaining nirvāṇa. That is to say, an objection is raised: "Among the four births, the two births of womb-born and apparition-born are subsumed under humans and devas, so there may be the sense of causing them to attain entry into nirvāṇa; but moisture-born and egg-born beings are mostly ghosts and beasts, so how could one cause them to enter nirvāṇa? Among the three spheres of consciousness, the one with perception may be caused to enter nirvāṇa; but if they abide in non-perception and neither-perception-nor-non-perception heavens, how could they all enter nirvāṇa?" In terms of their bodies entering the holy nirvāṇa in their present bodies, none can do so, which is why this question is raised; it is not that having already entered holiness in another stage, subsequently being born in the summit of existence, they cannot enter nirvāṇa. If based on this text one does not interpret it in this way, such that when born in the summit of existence none enter nirvāṇa, that would directly contradict all holy teachings. Furthermore, saying "and so forth": regarding the two bases of support, for those presently abiding in the slight portion with form, one could cause them to enter nirvāṇa; but for those presently abiding in the slight portion without form, how could one also cause them to enter nirvāṇa? This is because among those with form, beings in the hells and so on cannot enter nirvāṇa. In each and every one of these meanings, there would be a flaw. The intent of the first question implies that likewise there are sentient beings of no lineage who do not enter nirvāṇa; this question was omitted, because it is fitting to hear of existence, not fitting to hear of non-existence. Moreover, those who first generate the mind are suited to hearing of universal existence, not suited to hearing of particular non-existence; hence it was omitted and not asked. Furthermore, in that doctrine they are regarded as definitely unable to attain it, hence it did not need to be asked. The answer contains three points, to be analyzed as appropriate. Those born in the eight difficult places await the proper time to be rescued out of adversity; because once their faculties mature they will definitely be converted, like the monk Small Mountain, the monk Pigeon-Garland, King Māndhātṛ, and so forth. Both egg-born and moisture-born beings can also be converted. Here, the question is based on the general category; in the reply, because there are individuals of those classes who can be converted, the answer is given strictly with respect to the difficult places being definitely overcome.