大般涅槃經疏 10.25

10.25

二「爾時有一婆羅門子」去，是和同譬。文為四：一童子受慕、二王大歡喜、三諸人瞋怪、四同事日久。婆羅門者，淨行也。童子者，因位也。弱冠，二十盛時。二智英勇，淨行戒也。長髮，慈也。善呪巧慧，我昔為之同事也。次王大歡喜。喜惡化無壅。諸人瞋者，是不見機，持戒者嫌也。三從「爾時童子」下，為紏作譬。文為二：先治惡、次立善。治惡，文為四：一相研定、二求取大法、三弘宣大乘、四正作擯。初研定者，我捨家法息大乘持戒來作王師者，作破戒眾主。教王微密者，元令入大，此意不彰，故云微密。次「童子答言」下，是求大法。不死藥者，佛性常住之理，隱在破戒之下。言不知者，惡障妙理則是不知。言持去者，不惜破戒之眾，任汝開化。三「是時童子」去，攝來大化也。請諸大臣者，譬其來學者也。諸臣白王者，迷徒得悟，傳化者也。王語師言者，生信求解。四「爾時童子更與餘藥」者，依律苦切對治訶責。王既服已，受治屈折。藥發悶亂者，推尋事理，生重憂悔，方乃自知佛海死尸。前大臣白王者，上根悟也。王求藥者，中根悟也。悶絕者，下根悟也。次從「爾時童子立本儲君」去，是立善人。中又為四：一立善、二驅惡、三無犯、四旁歎。初文云立本儲君者，大乘本體還得統立也。師子御座不應升者，第一義空與破戒者不相應也。治國理民者，破戒亂常擾善機民。次「爾時童子復以解藥」去，更說實相懺悔之方。驅出國者，廢小乘中分別決定若持若犯之限域也。三四如文。

Second, from "At that time there was a brahmin's son" onward is the metaphor of harmonizing and conforming. The text has four [parts]: first, the youth being admired; second, the king's great delight; third, everyone's anger and reproach; fourth, working together for a long time. "Brahmin" means pure conduct. "Youth" means the causal stage. "At the age of capping" means the prime age of twenty. The two wisdoms being valiant and brave is pure conduct and precepts. "Long hair" is compassion. "Skilled in incantations and clever in wisdom" refers to my having worked together with them in the past. Next, the king's great delight: he rejoices that his evil conversion is unobstructed. Everyone's anger means they do not see the opportunity; the precept-upholders resent it. Third, from "At that time the youth" below is making a metaphor for investigating and rectifying. The text has two: first, rectifying the evil; next, establishing the good. Rectifying the evil has four: first, mutual deliberation and determination; second, seeking and obtaining the great Dharma; third, broadly propagating the Mahāyāna; fourth, formally expelling [the evil]. First, deliberation and determination: "I have abandoned household rules and set aside the Mahāyāna and precept-upholding to become the king's teacher" means becoming the head of the assembly of precept-breakers. Instructing the king in the esoteric means originally intending to bring him into the Mahāyāna; since this intent was not manifested, it is called esoteric. Next, from "The youth answered" below is seeking the great Dharma. The deathless medicine is the principle of the eternal nature of buddhadhātu, concealed beneath precept-breaking. Saying "I do not know" means that evil obscures the wondrous principle, hence it is not known. Saying "take it away" means not begrudging the assembly of precept-breakers, leaving it to you to open and transform them. Third, from "At that time the youth" onward gathers and brings about the great conversion. Inviting all the ministers is a metaphor for those coming to study. The ministers addressing the king is a metaphor for deluded followers attaining awakening and transmitting the conversion. The king speaking to the master means giving rise to faith and seeking understanding. Fourth, "At that time the youth further gave other medicines" means applying severe, urgent counter-remedies and reprimands according to the Vinaya. Once the king took it, he submitted to rectification and yielded. The medicine causing faintness and confusion means investigating facts and principles, giving rise to heavy distress and regret, only then recognizing oneself as a corpse in the ocean of the Buddha. The ministers addressing the king earlier was the awakening of superior faculties. The king seeking medicine was the awakening of middling faculties. Falling unconscious was the awakening of inferior faculties. Next, from "At that time the youth established the original crown prince" onward is establishing the good person. Here there are also four: first, establishing the good; second, driving out the evil; third, freedom from offense; fourth, incidental praise. In the first text, establishing the original crown prince means the fundamental essence of the Mahāyāna is once again established in governance. That the lion throne should not be mounted means paramārtha-śūnyatā does not accord with precept-breakers. Administering the state and managing the people means precept-breakers disordered the norm and perturbed the responsive people capable of good. Next, from "At that time the youth again with an antidote" onward further explains the method of repentance through dharmatā. Driving him out of the realm means abolishing the Hīnayāna's defined boundaries that determine whether there is upholding or breaking. The third and fourth are as in the text.