大般涅槃經疏 10.28

10.28

「迦葉白佛」去，第七料簡。為三：先問答、次約法簡、三領解。初中有問有答。問為兩意：一問緩、二問失。只應是一問，佛有兩答，故為二問。「佛言」去，答也。先答失不失，後答緩不緩。初答不失中，先法、次譬。初法者，律中解云：若破戒者，體解俱失。數師云：戒體常在，但是污戒。下文云「失與不失悉是戲論，不解佛意。」今經明四依示同破戒，故無所失。次「善男子如隄塘」下，譬也。又二：先譬、次合。譬中又二意：無治則漏，治則不漏；犯已懺悔則不失，不懺則失。次合二譬，可解。當知菩薩不同隄塘。次於乘緩者，答第一問。舊云：聲聞急戒緩乘，菩薩急乘緩戒。有人云：乘如綱、戒如目，提綱則目正，得中道本戒則自圓。今明不爾，經偏舉菩薩急乘緩戒。若具論者，聲聞菩薩各有四句，如別記。次約法簡，又三：初約福田簡、次約智簡、三天眼簡。初福田中三：法、譬、合（云云）。問：下梵行使平等施，與此相違。答：各有其意。此中明四依，故簡真偽；梵行明慈心平等，故不分別。又此中誡福田，梵行誡施主（云云）。二「復次善男子如迦羅」下，用智簡，先譬、次合。六卷云迦留治牟，皆不見翻。但知是甘毒二果，譬於持犯。女人譬凡愚執事，小兒譬無智施主。問何處得果者，推其根本。笑而捨去，譬知偽棄之。「善男子大眾」下，合譬。受八不淨，合迦羅迦。不受不淨，合鎮頭迦。持毀共住，合二果同林。有優婆塞據教問，次引祇洹為證。次不許同住等，合智者問。從「若有受者自毀誤人」，合上笑而捨去。三從「譬如城」去，約天眼簡，於中二：先譬、後合。雪山譬涅槃常住妙理，藥譬依涅槃立清淨行。賣藥人譬姦狡執事，雜藥譬毀者不別，不別者買譬無智施主。「迦葉」去，合。假名合雜藥，真僧合妙藥，肉眼合不別者。天眼乃能別，天眼非但別偽因，不應禮施。復能見果，不應禮施。三「迦葉白佛」，是領解。初稱歎、次頂受（云云）。

From "Kāśyapa addressed the Buddha" onward is the seventh section: Discriminating analysis. It has three parts: first, question and answer; next, discriminating with reference to phenomena; third, expressing understanding. In the first part there is a question and an answer. The question contains two meanings: first, asking about laxity; second, asking about forfeiture. Properly speaking there should only be one question, but because the Buddha gave two answers, it constitutes two questions. From "The Buddha said" onward is the answer. He first answers forfeiture or non-forfeiture, and then answers laxity or non-laxity. In the first answer regarding non-forfeiture, first are phenomena, and next a simile. In the first part on phenomena, an explanation in the vinaya says: If someone breaks the precepts, both the essence and the understanding are forfeited. The Sarvāstivāda masters say: The essence of the precept is always present; it is merely defiled. A later passage says: "'Forfeiture' and 'non-forfeiture' are both frivolous discourse; one does not understand the Buddha's intent." This sūtra explains that the four refuges manifest as identical to breaking precepts, so nothing is forfeited. Next, from "Good son, like an embankment" onward is the simile. It also has two parts: first the simile, next the application. Within the simile there are also two meanings: without repair there is leakage, with repair there is no leakage; having transgressed, if one repents there is no forfeiture, and without repentance there is forfeiture. Next, applying the two similes can be understood. One should know that a bodhisattva is not like an embankment. Next, "lax regarding the vehicle" answers the first question. An old view says: A śrāvaka is strict regarding the precepts and lax regarding the vehicle; a bodhisattva is strict regarding the vehicle and lax regarding the precepts. Someone said: The vehicle is like the main rope of a net, and the precepts are like the meshes; when the main rope is lifted, the meshes are straightened, and once one attains the middle way, the fundamental precepts naturally become complete. We now clarify that this is not so; the sūtra specifically adduces that the bodhisattva is strict regarding the vehicle and lax regarding the precepts. If discussed fully, the śrāvaka and the bodhisattva each have four alternatives, as noted in a separate record. Next, discriminating with reference to phenomena also has three parts: first, discriminating with reference to the field of merit; next, discriminating with reference to wisdom; third, discriminating with reference to the divine eye. Within the first, the field of merit, there are three: phenomena, simile, and application (and so forth). Question: Later, the chapter on pure practice enjoins impartial giving; does that not contradict this? Answer: Each has its own purport. Here, since it clarifies the four refuges, it discriminates between the authentic and the counterfeit; pure practice clarifies the equality of a compassionate mind, and therefore does not make distinctions. Furthermore, here it admonishes the field of merit, whereas pure practice admonishes the donor (and so forth). Second, from "Furthermore, good son, like kālaka" onward, discriminating by using wisdom has first a simile, and next an application. The six-fascicle version has *kālucīmu*; neither is seen to be translated. One merely knows they are sweet and poisonous fruits, which serve as similes for observing and breaking [precepts]. The woman is a simile for foolish, ordinary managers; the small child is a simile for unwise donors. Asking where the fruit was obtained investigates the root cause. Laughing and walking away is a simile for knowing it is counterfeit and discarding it. From "Good son, the great assembly" onward is the application of the simile. Receiving the eight impure things corresponds to the kālaka fruit. Not receiving impure things corresponds to the tinduka fruit. The observant and the transgressing dwelling together corresponds to the two fruits sharing a forest. An upāsaka inquires based on the teaching; next, Jetavana is cited as evidence. Next, not allowing them to dwell together and so on corresponds to the wise person's inquiry. From "If there are those who receive them, they defile themselves and lead others astray" corresponds to laughing and walking away above. Third, from "For example, like a city" onward is discriminating with reference to the divine eye, within which are two parts: first the simile, and then the application. The Snowy Mountains are a simile for the wondrous principle of nirvāṇa's eternal presence; the medicine is a simile for establishing pure conduct based on nirvāṇa. The medicine seller is a simile for deceitful managers; the mixed medicine is a simile for the lack of distinction made by transgressors; those who cannot distinguish and purchase it are a simile for unwise donors. From "Kāśyapa" onward is the application. Nominal [monks] correspond to the mixed medicine; the true Saṅgha corresponds to the wondrous medicine; the physical eye corresponds to those who cannot distinguish. Only the divine eye is able to distinguish; the divine eye not only distinguishes counterfeit causes so that one should not pay reverence or make offerings, but can also see the fruits so that one should not pay reverence or make offerings. Third, "Kāśyapa addressed the Buddha" is expressing understanding. First he praises, and next he receives it with head bowed (and so forth).