妙法蓮華經玄贊 9.477

9.477

贊曰：下第二段喻說二身常住、起滅。有二：初喻說常住、起滅，後喻問答辨此不虛。喻有十二：一善達機宜喻，二慈矜起化喻，三觀機道隱喻，四逢緣惑起喻，五濟生成道喻，六見佛咸欣喻，七應機說法喻，八根熟道成喻，九未熟厭法喻，十令悕示滅喻，十一戀佛愛法喻，十二得聖見佛喻。此初也。只如二乘練根相對，生少得者為鈍、生多得者為利；勤墮相對，生少得者為利、生多得者為鈍。今說後對。此初二喻，合是初生見佛俱教發心。第三第四喻，合是第二生根熟勤脩者，不失本心而漸脩；未熟懶墮者，失本心而復退。第五第六第七第八第九喻，合是第三生根熟勤修者，見釋迦佛而無學滿，即發大心受變易生；未熟懶墮者，雖見今佛而猶未證，住凡夫位。第十第十一第十二，合是第四生昔根未熟懶墮者，值彌勒佛並皆得道，亦發大心先受變易生；根熟勤得道者，亦得見彼佛。故言並令得見。彌勒即我，異名說故。或總說三生，初四喻是。初生，佛初現涅槃，彼不見佛便起煩惱。次五喻是第二生，是釋迦佛中現涅槃，根熟勤修道者住有學位，漸斷煩惱名為除愈，非皆斷盡成無學道；其根未熟墮者，猶住凡位而猶未證。後三喻是第三生，根熟勤者並得無學；未熟墮者亦得有學。此二末後俱見釋迦並發大心，故授記中無學、有學並皆雙有。為此等類示有涅槃，是此中喻之大意也。良醫具四德：一識病體，二識病因，三識病滅已不生，四識病滅已更生。《涅槃經》云：「大慈愍眾生，　故今我歸依，　善拔眾毒箭，　故稱大醫王。　世醫所療治，　雖差還復生，　如來所治者，　畢竟不復發。　世尊甘露藥，　以施諸眾生，　眾生既服已，　不死亦不生。」故以良醫喻之於佛。智慧者識觀生死，聰達者應機垂濟，明練方藥能諳教及理，善治眾病謂更無發者，同醫四德。

Eulogy: Below, the second section explains through a parable the constant abiding, arising, and cessation of the two bodies. There are two parts: first, explaining through a parable the constant abiding, arising, and cessation; later, distinguishing that this is not false through parabolic questions and answers. There are twelve parables: first, the parable of skilfully penetrating spiritual receptivity and suitability; second, the parable of giving rise to transformation out of compassionate pity; third, the parable of the Path being hidden upon observing receptivity; fourth, the parable of delusions arising upon encountering conditions; fifth, the parable of delivering beings and realizing the path; sixth, the parable of all rejoicing upon seeing the Buddha; seventh, the parable of preaching the Dharma in response to receptivity; eighth, the parable of faculties ripening and the Path being accomplished; ninth, the parable of the unripened feeling aversion to the Dharma; tenth, the parable of displaying extinction to arouse longing; eleventh, the parable of yearning for the Buddha and loving the Dharma; twelfth, the parable of attaining sagacity and seeing the Buddha. This is the first. For instance, when comparing the sharpening of faculties in the two vehicles, those who attain it with few lives are dull, and those who attain it with many lives are sharp; when comparing diligence and laxity, those who attain it with few lives are sharp, and those who attain it with many lives are dull. Now we speak of the latter pair. These first two parables together correspond to the first life, seeing the Buddha and both being taught to generate the aspiration. The third and fourth parables together correspond to the second life, where those whose faculties are ripe and who cultivate diligently do not lose their original aspiration and cultivate gradually; while those who are unripened and lazy lose their original aspiration and fall back again. The fifth, sixth, seventh, eighth, and ninth parables together correspond to the third life, where those whose faculties are ripe and who cultivate diligently see Śākyamuni Buddha, complete the stage of no-more-learning, and immediately give rise to the great aspiration and undergo transformation-birth; while those who are unripened and lazy, though seeing the present Buddha, have not yet realized it and remain in the position of ordinary beings. The tenth, eleventh, and twelfth together correspond to the fourth life, where those whose faculties were formerly unripened and who were lazy encounter Maitreya Buddha and all attain the Path, also giving rise to the great aspiration and first undergoing transformation-birth; while those whose faculties are ripe and who diligently attain the Path also get to see that Buddha. Hence it says, 'causing all to obtain sight of him.' Maitreya is just myself, spoken of under a different name. Or, in summary, three lives are spoken of: the first four parables are the first life, where the Buddha first manifests nirvāṇa, and not seeing the Buddha, they give rise to afflictions. The next five parables are the second life, where Śākyamuni Buddha manifests nirvāṇa in their midst, and those whose faculties are ripe and who diligently cultivate the Path abide in the stage of learning, gradually cutting off afflictions, which is called being cured, though they have not all cut them off completely to accomplish the path of no-more-learning; those whose faculties are unripened and who are lax still abide in the ordinary position and have not yet realized it. The last three parables are the third life, where the ripe and diligent all attain the stage of no-more-learning, and the unripened and lax also attain the stage of learning. Both of these at the very end see Śākyamuni and both generate the great aspiration; therefore, in the prophecies, both those of no-more-learning and those of learning are included together. Displaying the existence of nirvāṇa for these classes of beings is the broad meaning of the parable here. An excellent physician is endowed with four virtues: first, knowing the nature of the disease; second, knowing the cause of the disease; third, knowing that when the disease is extinguished, it will not arise again; fourth, knowing that when the disease is extinguished, it may arise again. The Nirvāṇa Sūtra says: / 'With great compassion he pities sentient beings, / therefore I now take refuge in him; / he skilfully pulls out all poisonous arrows, / and is therefore called the Great Physician King. / What worldly doctors treat, / though cured, arises again; / what the Tathāgata treats / ultimately never recurs. / The Bhagavat's ambrosial medicine / is bestowed upon all sentient beings; / once sentient beings have taken it, / they neither die nor are born.' / Therefore, the excellent physician is used as a parable for the Buddha. 'Wise' means knowing and observing birth and death; 'intelligent and discerning' means descending to deliver in response to receptivity; 'lucid and experienced in medicines' means being versed in both teaching and principle; 'skilled in curing all diseases' means that none will ever recur; these correspond to the four virtues of a physician.