大般涅槃經疏 10.20

10.20

次從「善男子」去，答如法人能拔濟者。文為兩：先正答、後歎勸正。答又二：初褒貶小大、二正明救濟。初褒貶，開譬、合譬。開譬為四：一譬大、二譬小、三結貶、四結褒。即此褒中，云粳糧譬常，甘蔗譬樂，石蜜譬我，醍醐譬淨。粟稗譬無常等也。合譬，如文。二「善男子」下，正明四依救濟。先譬、後合。譬有三：一敘小乘化、二大乘化、三小受大化。初文者，小乘之人各有眷屬，有所王領，故言如王。小化者，小行偏曲，譬如深山入無為坑，故言惡處。雖有甘蔗慳惜不啖，懼其有盡者，小化也。專行小行妨於大道，雖有大教，以求有心受持讀誦，譬之慳惜。有所得故，譬懼其有盡。二「有異國王」，是四依救濟。以大法統王，故稱為王。車載者，事解車載，經論與之。又云：以神通化之，令大乘弘宣，譬如車載。又云：方便智曉，令其得解。興皇云：以身弘道，譬如車載。今明大行訓之，故言車載。三其王得已，即受大化。次「是四種人」下，合譬，但合後兩意。以五種過，合上貪惜積聚。為利是為地獄，有為名譽是鬼，有以解法增長我心是修羅，有為依止故是畜生，有為貿易故是世智辯聰外道業也。次「又善男子」下，歎勸。初歎經、後勸人。王至深山能令深山平坦，譬經至曲見能令曲見大直。地即金剛，譬開小乘理，即大乘理。人即金剛，開小乘人，即大菩薩。

Next, from "Good man" onward, answers regarding the person conforming to the Dharma who is able to rescue. The text has two parts: first, directly answering; second, praising and encouraging. The direct answer also has two parts: first, appraising the Small and the Great [Vehicles]; second, directly explaining the rescue. First, the appraisal consists of presenting the metaphors and matching the metaphors. Presenting the metaphors has four parts: first, illustrating the Great; second, illustrating the Small; third, concluding with the depreciation; fourth, concluding with the praise. Within this praise: nonglutinous rice illustrates permanence, sugarcane illustrates bliss, rock sugar illustrates self, and clarified butter illustrates purity; foxtail millet and barnyard grass illustrate impermanence and so forth. Matching the metaphors is as in the text. Second, from "Good man" down directly explains the rescue by the four reliances. First is the metaphor, then the matching. The metaphor has three parts: first, describing conversion by the Small Vehicle; second, conversion by the Great Vehicle; third, the Small accepting conversion by the Great. In the first passage: persons of the Small Vehicle each have their retinue and have territory they rule over, hence it is said, "like a king." Conversion by the Small is biased and bent in small practices, like being in deep mountains and falling into the pit of the unconditioned, hence it is called an "evil place." Though they have sugarcane, they begrudge it and do not eat it, fearing it will be exhausted: this is conversion by the Small. Exclusively pursuing small practices hinders the Great Path; though they have the great teaching, seeking it with a mind attached to existence as they uphold, read, and recite it is compared to begrudging it. Because of having attachments, it is compared to fearing it will be exhausted. Second, "there is a king of another country" is the rescue by the four reliances. Governing with the Great Dharma as king, he is therefore called a "king." As for "carried by wagons": an event-based explanation is that they are carried by wagons, sūtras and treatises being given to them. Another says: converting them through supernatural powers so that the Great Vehicle is widely propagated is compared to being carried by wagons. Another says: illuminating them through expedient wisdom so that they attain understanding. Master Xīnghuáng says: propagating the path through one's own person is compared to being carried by wagons. Now it is explained that instructing them through great practices is why it says "carried by wagons." Third, when that king obtained them, he immediately accepted conversion by the Great. Next, from "these four kinds of persons" down matches the metaphors, matching only the latter two meanings. Through five kinds of faults, it matches the hoarding out of greed and stinginess above. Doing it for profit corresponds to hell; doing it for reputation corresponds to hungry ghosts; using the understanding of the Dharma to increase self-conceit corresponds to asuras; doing it for the sake of reliance corresponds to animals; doing it for trade corresponds to the worldly intellect, rhetorical acuity, and externalist practices. Next, from "Furthermore, good man" down is praising and encouraging: first, praising the sūtra; second, encouraging the person. The king reaching the deep mountains and being able to make the deep mountains level illustrates the sūtra reaching crooked views and being able to make crooked views vastly straight. The ground is adamantine (vajra), illustrating that opening the principle of the Small Vehicle is itself the principle of the Great Vehicle. The person is adamantine, illustrating that opening the person of the Small Vehicle reveals them to be a great bodhisattva.