大般涅槃經疏 10.15

10.15

「迦葉白佛」去，是第二不教菩薩降魔。此章有問有答。問為兩：初明依法自足、二明何用依人。佛答為三：初然問、次正答、三贊歎。然問如文。次正答，為三：一法、二譬、三結成。法說又二：初唱兩章門、次雙釋小大。聲聞雖天而肉，不能徹理，為魔所羂，所以須教。菩薩雖肉而佛，遍無不照，魔界即佛，所以不教（云云）。二譬，為三：初譬佛教聲聞、次譬佛不教菩薩、三譬菩薩教聲聞。初譬有開有合。開譬有三，謂教方便、教起念、教破敵。初方便中云勇健譬佛性，怯弱譬聲聞。聲聞之人常依附佛。四念處如弓，五善根如箭，神通如矟，五繫如羂索。次「又復告言」去，是教三勝念。不怖是教戒，視他是教定，勇健是教慧。「或時有人」去，是破敵。又為三，謂魔來、魔降、魔退。魔無智慧，故言無膽。變為相好，詐作健相。邪定為弓，邪慧為刀，世技為器仗。陣中大呼者，說五諦、六陰、十九界、十三入等。「汝於是等正降如是輩」下，是魔退。「善男子」去，合譬。但合後兩，不合初一。精進堅固，合上教三勝念。「善男子」下，是第二不教菩薩降魔。文為三：初不教降、次釋不降、三譬顯。初聞深經者，聞魔界如即佛界，為此義故不教降也。內乘大乘、外憑佛力，眾魔群盜如螢見日則失威光，此乃釋其不降之意。譬顯可尋。

From "Kāśyapa addressed the Buddha" onward is the second part: not teaching the bodhisattvas to subdue the demons. This section has questions and answers. The question comprises two: first, clarifying that relying on the Dharma is sufficient in itself; second, clarifying why one would need to rely on persons. The Buddha's reply comprises three: first, approving the question; next, answering directly; third, praising. Approving the question is as in the text. Next, directly answering comprises three: first, the Dharma; second, the metaphors; third, concluding. The Dharma explanation further comprises two: first, proclaiming the two heading topics; next, explaining both the lesser and the greater. Although śrāvakas have divine vision, it is [still] fleshy; they cannot penetrate the principle and are ensnared by the demons, which is why they must be taught. Although bodhisattvas have fleshy vision, it is [already] buddha-vision, illuminating everywhere without exception; the realm of demons is itself the buddha, which is why they are not taught (and so on). Second, the metaphors comprise three: first, the metaphor of the Buddha teaching the śrāvakas; next, the metaphor of the Buddha not teaching the bodhisattvas; third, the metaphor of the bodhisattvas teaching the śrāvakas. The first metaphor has an opening and an application. The opening metaphor has three: namely, teaching expedient means, teaching the arising of mindfulness, and teaching the destruction of the enemy. First, in the expedient means, "brave and strong" is a metaphor for the buddhadhātu; "timid and weak" is a metaphor for the śrāvakas. Śrāvakas constantly rely on the Buddha. The four stations of mindfulness are like the bow, the five good roots are like the arrows, spiritual penetrations are like the lance, and the five bonds are like the snare. Next, from "furthermore addressing [him], saying..." onward is teaching the three superior mindfulnesses. Being fearless is teaching morality; looking at others is teaching concentration; being brave and strong is teaching wisdom. From "If sometimes there are people..." onward is destroying the enemy. This also comprises three: namely, the demons coming, the demons being subdued, and the demons retreating. The demons lack wisdom, hence it says they "have no guts." They transform into the marks and characteristics, feigning an appearance of strength. Heterodox concentration is the bow, heterodox wisdom is the knife, and worldly skills are the weapons. Shouting loudly in the battle array means expounding the five truths, the six aggregates, the nineteen realms, the thirteen entrances, and so on. From "You, against these, rightly subdue such sorts" downward is the retreat of the demons. From "Good son" onward is the application of the metaphor. It only applies the latter two, not the first one. Firm diligence applies to teaching the three superior mindfulnesses above. From "Good son" downward is the second part: not teaching the bodhisattvas to subdue the demons. The text comprises three: first, not teaching them to subdue; next, explaining why they do not subdue; third, showing it through metaphors. First, hearing the profound sūtras means hearing that the realm of demons as such is identical to the buddha realm; for this reason they are not taught to subdue. Internally riding the Great Vehicle and externally relying on the Buddha's power, the demonic hordes and thieves are like fireflies seeing the sun, thereby losing their majestic brilliance; this explains the intention behind not subduing. The metaphorical explanation can be examined.