大般涅槃經義記 4.101

4.101

第二段中，遍明無常共常之義，餘類可知。於中五喻：一稻麻等喻、二菴羅樹喻、三金非喻、四胡麻喻、五眾流赴海喻。五中，前四喻明行共，後之一種喻明法共。初中先喻，後合顯法。喻中有二：一明喻同法、二「迦葉白」下簡喻異法。明同法中，先舉喻事，「如是種」下就之辨共。始時轉變故名無常，果熟不變故說為常，以無常中即有常性，故無常轉即變為常。「何以」下釋。「性真實」者，彼稻、麻等成熟不改故名性實，由說稻等常而性實，濫同於法故下辨異，句別有四：一迦葉問「此等若常，同如來耶」。二如來答，先呵、後教，呵中「不應作如是說」以理直呵，「何以故」下將事類責，「汝今不應」結呵令捨，「教中唯除佛性涅槃」簡法異喻，亦得名為簡真異相，「更無一」下辨喻異法，亦得名為辯相異實，「直以世」下釋會前語。三迦葉領解。四如來述讚。上來立喻，下約顯法。「雖修一切皆言無常」合上萌芽至華無常，「聞是經」下合熟名常，「何以」下釋，「是名」下結。下四喻中皆先立喻，後約顯法，結文可知。

In the second section, it comprehensively clarifies the meaning of impermanence being together with permanence; the rest of the categories can be understood by analogy. Therein are five similes: first, the simile of rice, hemp, and so forth; second, the simile of the āmra tree; third, the negative simile of gold; fourth, the simile of sesame; fifth, the simile of all streams flowing into the sea. Among the five, the first four similes clarify the togetherness of practice, while the latter single simile clarifies the togetherness of dharmas. In the first, the simile comes first, and subsequent application reveals the doctrine. In the simile there are two [parts]: first, clarifying the simile's similarity to the doctrine; second, from "Kāśyapa said" onward, differentiating the simile from the different dharma. In clarifying the similar dharma, it first presents the matter of the simile; from "Such seeds" onward, it explains togetherness with respect to it. Transforming at the beginning is called impermanent, while remaining unchanged upon the ripening of the fruit is spoken of as permanent; because within the impermanent there is the nature of the permanent, when the impermanent transforms, it changes into the permanent. From "Why" onward, it explains. "Its nature is real" means that those rice, hemp, and so forth mature without altering, hence their nature is called real. Because rice and so forth are spoken of as permanent and real in nature, this might be confused with the doctrine, so below it distinguishes their difference. There are four distinct clauses: 1. Kāśyapa asks, "If these are permanent, are they identical to the Tathāgata?" 2. The Tathāgata answers, first rebuking and then instructing. In the rebuke, "One should not speak like this" directly rebukes through principle; from "Why?" onward, he challenges using comparable matters; "You should not now" concludes the rebuke to make him abandon it. In the instruction, "Only excluding buddha-nature and nirvāṇa" distinguishes the doctrine as differing from the simile, which can also be called distinguishing the true from marks; from "There is not a single other" onward, it clarifies the simile as differing from the doctrine, which can also be called distinguishing marks from the real; from "Merely through worldly" onward, it reconciles the previous words. 3. Kāśyapa receives the understanding. 4. The Tathāgata praises his agreement. The above establishes the simile; below, it applies it to reveal the doctrine: "Although one cultivates everything, all is said to be impermanent" corresponds to impermanence from the sprout to the flower above; from "Hearing this sūtra" onward corresponds to ripening being called permanent; from "Why" onward explains it; from "This is called" onward concludes it. In the lower four similes, each first establishes the simile and subsequently applies it to reveal the doctrine; their concluding texts can be understood.