大般涅槃經義記 2.210

2.210

初復次中，先喻、次合，下約愚智以辯是非。次二之中皆先立喻，後明佛無。第四門中先立藏喻，後明不同；「如來不爾」總明不同，「不負世」下別明不同。不負世者，對前負債以顯不同。佛本發心不欲許將世法授人，為是不負。「雖負」已下對畏債主隱不欲現以顯不同，佛本發心許教眾生出世之法，彼猶未得是故名負，心恒欲與故無祕藏。「何以」下釋。第五門中，先喻、後合。第六、第七二復次中，皆先立其祕藏之喻，後明佛無。第八量化以宜之中，初明如來量宜授小，故無祕藏，「如彼長者子既大」下隨機授大，故無祕藏。前中有四：一立喻顯法；二反問迦葉，迦葉正答；三佛嘆其言；四約之顯法。初中，「長者」喻佛如來；所教聲聞名為「一子」；聖意愍念名「常憐愛」；如來以其大機未熟，懸委當佛教化開導，名「將詣師欲令受學」；慮彼賖晚名「懼不速」，攝之從己名「尋將還」，勤教學小名「教半字」，未授以大故言「不教毘伽羅論」。「何以」下釋。第二反問迦葉答中，有二問答：初就所教反問迦葉，迦葉正答；後就能教反問迦葉，迦葉正答。「不也」總答，「何以」下釋。釋中，初明長者無祕，先問、後解。「者何」已下明佛無藏，先問、後釋。釋中，初明妬悋是藏，下明佛無。第三嘆中，「善哉」總嘆，下述其言。第四約喻顯法之中，初合教半，下合不教《毘伽羅論》，先合毘伽。「以聲聞」下合力未堪，「是故」已下合不教誨。下次明其授大無藏，初反明藏，先喻、後合。「如來不」下順明不藏，初法、次喻、後合可知。第九法雨等潤之中，初先立喻，「夏月注雨」喻佛等說，「令農夫」等喻明眾生得益不同，「非龍咎」等喻佛無過。下合可知。

In the first recurrence, first is an analogy and next its application; below, right and wrong are distinguished in terms of the foolish and the wise. In the following two, each first establishes an analogy and then clarifies that the Buddha does not have [such a thing]. In the fourth section, first the analogy of hiding is established, and then the difference is clarified; "The Tathāgata is not so" generally clarifies the difference, while from "does not owe a debt to the world" onward specifically clarifies the difference. Not owing a debt to the world highlights the difference in contrast to being in debt before. When the Buddha originally resolved his mind, he had no intention of promising to bestow worldly dharmas upon people; therefore, he is not in debt. From "although he owes" onward, the difference is highlighted in contrast to hiding and not wanting to appear out of fear of a creditor. When the Buddha originally resolved his mind, he promised to teach sentient beings supramundane dharmas; because they have not yet attained them, it is called owing a debt. Since his mind constantly wishes to give them, he has no secret treasury. From "why is this" onward is the explanation. In the fifth section, first is the analogy and then the application. In the sixth and seventh recurrences, each first establishes an analogy of a secret treasury, and then clarifies that the Buddha does not have it. In the eighth [recurrence], on adapting transformation according to suitability: first it clarifies that the Tathāgata suitably bestows the small, and therefore has no secret treasury; from "Just as that elder's son, having grown up" onward, he bestows the great in accord with capacities, and therefore has no secret treasury. In the former, there are four parts: first, establishing an analogy to reveal the dharma; second, asking Kāśyapa in turn, and Kāśyapa answering correctly; third, the Buddha praising his words; fourth, using it to reveal the dharma. In the first part, "elder" is an analogy for the Buddha, the Tathāgata. The śrāvakas he teaches are called the "one son." The noble intention of pity and concern is called "constantly loving and caring for." Because their capacity for the Great had not yet matured, the Tathāgata remotely entrusted their teaching, transformation, and guidance to a future buddha, which is called "taking him to a teacher, wishing to have him receive instruction." Fearing that it would be too late and slow is called "fearing it would not be swift." Gathering him to himself is called "soon taking him back." Diligently teaching him to learn the small is called "teaching half letters." Not yet bestowing the great upon him is therefore said as "not teaching the *Vyākaraṇa-śāstra*." From "why is this" onward is the explanation. In the second part, asking in turn and Kāśyapa answering, there are two questions and answers: first, asking Kāśyapa in turn regarding what is taught, and Kāśyapa answers correctly; later, asking Kāśyapa in turn regarding who is able to teach, and Kāśyapa answers correctly. "No" is the general answer; from "why is this" onward is the explanation. In the explanation, first he clarifies that the elder has nothing secret, first questioning and then explaining. From "why is this" onward clarifies that the Buddha has no treasury, first questioning and then explaining. In the explanation, first it clarifies that jealousy and stinginess are the treasury, and below clarifies that the Buddha does not have them. In the third part, the praise: "Excellent!" is the general praise; below he endorses his words. In the fourth part, using the analogy to reveal the dharma: first it applies teaching the half, and below applies not teaching the *Vyākaraṇa-śāstra*; first it applies the *Vyākaraṇa*. From "Because the śrāvaka" onward applies their lack of capacity; from "Therefore" onward applies not giving the instruction. Next, it clarifies that in bestowing the Great there is no treasury: first it clarifies the treasury by negation, first with the analogy and then the application. From "The Tathāgata does not" onward clarifies the non-treasury in the affirmative; first the dharma, next the analogy, and then the application can be known. In the ninth [recurrence], on the rain of the Dharma moistening equally: first it establishes an analogy; "pouring rain in the summer months" is an analogy for the Buddha preaching equally; "causing the farmers..." and so on is an analogy clarifying that the benefits obtained by sentient beings are not identical; "it is not the fault of the dragon" and so on is an analogy for the Buddha being without fault. The application below can be known.