大般涅槃經疏 10.24

10.24

「善男子汝應供養」去，是第六勸供養。文為二：初勸供養、次論義。初又二：初勸供養、次問答。初文者，夫四依大益九恒因厚，難可遭遇，故勸供養。次問，含二意：云何識田？云何供養？佛答亦二：初正答、次引偈。初文者，建立正法是福田相。河西云：發心持戒、受持大乘、為人解說及護法等，是福田相。今文但明護法，即兼眾事。當捨身命，是供養相，以重奪輕。次偈者，初引事師偈、次引事主偈。二「迦葉白」下，是論義。先問、次答。問有領旨、陳疑、請答。領旨如文。次陳疑為三：初三定、次三難、後三結。從「然出家人」去，是三難。若從昔法皆不應禮，若從今義皆應供養，二旨相違，是故作難。從「如佛言曰」去，是二結，如文。或言三結，取持戒比丘亦名有犯，是結出家不禮在家。二從「佛告」去，答。為二：先略答、次廣答。略文少而意廣。何者？我為菩薩說如此偈，不為聲聞，三三之疑皆遣故也。廣答文多而但專明持禮，於破不言有罪，是為意陜。然答此一條，餘二例遣。二廣答，文為三：一舉時、二設譬、三結。時中又四：一舉時濁、二明救濁、三和濁、四明無罪。初文云「如我上說者」，近指前文。前文是迦葉問詞，被佛印竟即成佛說。正法滅是見濁，毀正戒是命濁，增長非法是煩惱濁，一切賢聖隱是眾生濁，受畜不淨是劫濁。次從「是四人中」去，是救濁，即能救濁者。此人出世，撥亂反正，使人之濁不濁。三見諸比丘者，是惡濁之徒。不紏治者，且和濁光，未得機便。四「善男子」去，結無罪。如此破戒，若年少若在家，應須禮敬供養。次「善男子」去，設譬。又二：先譬、次合。初譬，文為三：一為時作譬、二為同作譬、三為紏作譬。此中既釋持毀，又開大小乘，故須此事以消其文。秉法主如國王，緣盡謝世如崩亡，儲君譬傳化弟子。熙連一恒植善淺薄故言稺小，此譬正法毀滅之時。旃陀羅者，破法身慧命之種。多饒財寶者，惡業增長。多有眷屬者，破戒徒黨。篡居王位者，破戒統位。此譬破戒增長，非法盛時。國人居士婆羅門者，譬三種持戒之人。上品遠離故投他國，中品不遠不同故言不欲眼視，下品不能自移故言如樹。又樹譬上品，如童子不遠而能匡正，此譬一切聖人隱不現時。「守邏諸道」去，明其作威作福。守邏諸道，譬惡比丘置立制網，塞持戒路。七日擊鼓，譬立制網，開放逸門。灌頂師者，外國登位，使七世素貴缾盛四海水灌於王頂，是曰國師，如此間授璽。稱尊號時，譬惡眾中求羯磨師和僧三唱是事如是持。分半國者，烏迴準此僧正，犍和吒準此僧都。互相羯磨秉捉門徒皆無來者，譬持戒人恥入惡眾，不共同事。「復作是言」去，再作威福，非法轉盛。若不肯作羯磨師者，當舉破戒者為主。甘露不死藥者，名聞利養安身之具。是同此等皆譬非法盛時。

From "Good sons, you should make offerings" onward is the sixth [section], encouraging offerings. The text has two [parts]: first, encouraging offerings; next, debating the meaning. The first also has two: first, encouraging offerings; next, question and answer. In the first text: the great benefit of the four refuges and the deep causes across the nine Gaṅgās are difficult to encounter; hence offerings are encouraged. The next question contains two meanings: How does one recognize the field [of merit]? How does one make offerings? The Buddha's answer also has two: first, the direct answer; next, citing verses. In the first text: establishing the true Dharma is the mark of the field of merit. Héxī says: generating the mind to uphold the precepts, upholding the Mahāyāna, explaining it for others, protecting the Dharma, and so forth are the marks of the field of merit. The present text only explains protecting the Dharma, which subsumes the multitude of matters. "One should give up body and life" is the mark of making offerings, taking the heavy to eclipse the light. In the next verses: first, citing the verse on serving a teacher; next, citing the verse on serving a lord. Second, from "Kāśyapa addressed [the Buddha]" onward is debating the meaning. First is the question, next the answer. The question includes receiving the instruction, stating doubts, and requesting an answer. Receiving the instruction is as in the text. Next, stating doubts has three [parts]: first, three determinations; next, three objections; finally, three conclusions. From "However, those who have left the household life" onward are the three objections. If one follows the past teachings, none should be bowed to; if one follows the present meaning, all should be offered to. The two intents contradict each other, which is why an objection is raised. From "As the Buddha has said" onward are the two conclusions, as in the text. Some say there are three conclusions, taking "a precept-upholding monk is also called having an offense" as concluding that the ordained do not bow to the laity. Second, from "The Buddha told" onward is the answer. It has two: first, a brief answer; next, an extensive answer. The brief text is concise yet its meaning is broad. Why? "I spoke such verses for bodhisattvas, not for śrāvakas": this dispels the doubts regarding the three [determinations] and three [objections]. The extensive answer is lengthy, yet it exclusively clarifies that the precept-upholder pays homage, and does not state that there is guilt in breaking [precepts]; hence its intent is narrow. However, by answering this one clause, the remaining two are dispelled by analogy. Second, the extensive answer has three [parts]: first, adducing the time; second, setting up metaphors; third, conclusion. In the time there are also four: first, adducing the defilement of the time; second, explaining the rescue from defilement; third, harmonizing with defilement; fourth, explaining freedom from guilt. In the first text, "as I have said above" refers proximately to the preceding text. The preceding text was Kāśyapa's question, which, having received the Buddha's endorsement, becomes the Buddha's own speech. The destruction of the true Dharma is the defilement of views; the destruction of correct precepts is the defilement of lifespan; the increase of non-Dharma is the defilement of afflictions; the hiding of all sages and worthies is the defilement of sentient beings; accepting and keeping impure things is the defilement of the kalpa. Next, from "Among these four persons" onward is rescuing from defilement—that is, those capable of rescuing from defilement. When this person appears in the world, they put an end to disorder and restore righteousness, causing what is defiled among humans to be undefiled. Third, "seeing all the monks" refers to the cohort of evil and defilement. "Not investigating and punishing them" means temporarily harmonizing with the glare of defilement when the opportune moment has not yet arrived. Fourth, from "Good sons" onward concludes freedom from guilt. For such precept-breakers, whether young or lay, one must pay homage and make offerings. Next, from "Good sons" onward sets up metaphors. This also has two: first, the metaphor; next, the application. In the first metaphor, the text has three: first, making a metaphor for the time; second, making a metaphor for harmonizing with [them]; third, making a metaphor for investigating [them]. Here, since it both explains upholding and breaking, and opens up the Mahāyāna and Hīnayāna, this narrative is required to unpack the text. The master who holds the Dharma is like a king; his conditions exhausting and his passing away is like [the king's] death; the crown prince is a metaphor for the disciples who transmit the conversion. The planting of goodness across the Hiraṇyavatī and one Gaṅgā being shallow and meager is why it says "infantile and young"; this is a metaphor for the time when the true Dharma is destroyed. The caṇḍāla is the seed that destroys the Dharmakāya and the life of wisdom. Having abundant wealth and treasures means the increase of evil karma. Having many retinues means the factions of precept-breakers. Usurping the royal throne means precept-breakers taking over the leadership. This is a metaphor for the flourishing of precept-breaking and the dominance of non-Dharma. The country's people, householders, and brahmins are metaphors for the three grades of precept-upholding persons. The superior grade distances themselves, hence they flee to another country; the middling grade does not go far, yet does not conform, hence it says "not wishing to look upon [him] with their eyes"; the inferior grade cannot move themselves, hence it says "like trees." Furthermore, trees are a metaphor for the superior grade, just as the young prince does not go far and is able to rectify [the realm]; this is a metaphor for the time when all sages are hidden and not apparent. From "Patrolling and guarding all roads" onward explains his exercising authority and power. Patrolling and guarding all roads is a metaphor for evil monks instituting restrictive networks and blocking the path of precept-upholding. Beating drums for seven days is a metaphor for establishing restrictive networks and opening the gates of heedlessness. The master of consecration (abhiṣeka): when one ascends the throne in foreign lands, they have seven generations of noble lineage fill a vase with the waters of the four seas and pour it upon the king's crown; he is called the state preceptor, like conferring the imperial seal here [in China]. Announcing the honorific title is a metaphor for seeking a karmācārya among the evil assembly to harmonize the Saṃgha and make the three proclamations: "This matter is upheld in this way." Dividing half the realm: the wūhuí corresponds to a director of the Saṃgha (sēngzhèng); the jiǎnhétuò corresponds to an administrator of the Saṃgha (sēngdū). Mutually performing karmans and holding disciples, yet none came—this is a metaphor for precept-upholding persons feeling ashamed to enter the evil assembly and not engaging in shared affairs. From "He further spoke these words" onward, he again exercises authority and power, and non-Dharma becomes increasingly rampant. If they are unwilling to act as karmācārya, they will elevate a precept-breaker to be master. The amṛta deathless medicine is fame, gain, offerings, and the necessities to secure oneself. Conforming to these are all metaphors for the time when non-Dharma is rampant.