大般涅槃經義記 3.147

3.147

智慧驗中，先喻、後合。喻中有四：一邪正交參喻、二「其果熟」下無智濫傳喻、三「凡愚」已下愚人不別喻、四「有智」下智人能別喻。初中，「迦羅」喻破戒僧，破戒者饒名「樹眾多」。「鎮頭」喻於四依之人，依化不並是故云「一」，依化同邪名「菓相似不可分別」。第二無智濫傳喻中，依及邪人名隨己解，起說教人名「果熟時」。「有一女」者喻濫傳人。女有多義，是中唯邪無智為喻。邪正並納名「皆拾取」，邪多正少故言「鎮頭纔有一分，迦羅十分」，邪正濫傳名「女不識」，在眾宣唱名「詣市賣」。第三句中，「凡愚小兒」喻濫受人，小兒無智故取為喻，不識同前名「復不別」。棄正取邪名「買迦羅」，以受邪法墜墮三惡名「噉命終」。第四句中，「有智人輩」喻能別人，知彼愚人受邪有損名「聞是事」，推得所從故言「何處持是菓來」。答其聞處名「示方所」，智者知彼邪多正少故言「是方多有迦羅，唯一鎮頭」。棄邪不受名「笑捨去」。

In examining by means of wisdom, there is first the simile and then the application. Within the simile there are four parts: first, the simile of the intermingling of the false and the true; second, from "when its fruits ripen" onward, the simile of the unintelligent indiscriminately transmitting; third, from "ordinary fools" onward, the simile of foolish people not distinguishing; fourth, from "those with wisdom" onward, the simile of wise people being able to distinguish. In the first part, "kāla" illustrates monks who break the precepts; because those who break the precepts are abundant, it says "many trees." "Tinduka" illustrates the persons of the four reliances; because the reliance and transformation do not stand side by side, it says "one"; because their reliance and transformation resemble the false, it says "the fruits are similar and cannot be distinguished." In the second simile of the unintelligent indiscriminately transmitting, the reliant and the false persons follow their own understanding, and giving rise to teachings to instruct others is termed "when the fruit ripens." "There was a woman" illustrates the person who indiscriminately transmits. "Woman" has many meanings; here it is used as a simile solely for being false and lacking wisdom. Gathering both the false and the true is termed "picked them all up"; because the false is plenty and the true is scarce, it says "of tinduka there was barely one part, and of kāla there were ten parts"; indiscriminately transmitting the false and the true is termed "the woman did not recognize them"; proclaiming it among the multitude is termed "went to the market to sell them." In the third phrase, "ordinary foolish children" illustrates those who indiscriminately accept [them]; children lack wisdom, so they are taken as a simile; not recognizing, as before, is termed "again did not distinguish." Rejecting the true and taking the false is termed "bought the kāla"; falling into the three evil paths because of accepting false teachings is termed "eating them, their lives ended." In the fourth phrase, "those who are wise persons" illustrates people who can distinguish; knowing that those foolish persons suffer harm by accepting the false is termed "hearing of this matter"; deducing where they came from is termed "from where were these fruits brought?"; answering with the place heard of is termed "indicating the location"; the wise know that the false is plenty and the true is scarce, hence it says "in this region there are many kāla and only one tinduka"; rejecting the false and not accepting it is termed "smiled and left it behind."