大般涅槃經疏 11.25

11.25

從「迦葉」下，第二論義。從前乳中先有酪性生。文為二：先難、次答。難中又二：先定、次難。難中二：先難定有、次難定無。初難定有為三：一正難乳中有酪者，即是已有，云何言生？夫生義者，先無而有乃名為生。次「法若本無」下，釋難。「若言乳中」下，三並難。若乳是酪因，草亦乳因（云云）。又倒並，若草為乳因，亦應乳為草果。草為乳因，草中得有乳者，乳為草果，乳中亦應有草。乳酪因果亦例此，並文中但舉一耳。「若言乳中」下，二難定無者，只應難有、不應難無，恐佛轉計度入無中，是故逆遮而難無也。「善男子」下，二佛答，文為三：初研譬、二重為合譬、三結譬意。初又三：一非定執、二以理解、三結非定執。初非執中，先作三章門、後次第釋破，一定有門、二定無門、三他生。釋三門者，初釋不得定有，云乳中有酪。何者？乳白酪黃、乳甘酪酢，色味既異，何得定有？次釋乳中不得定無酪者，文云「置毒乳中，酪即殺人。」先得置毒於乳，後時乳變成酪，飲此酪者毒猶殺人，何得言乳定無酪？「是牛食啖」下，第二以理解釋，又二：先明乳從草生，還是因緣假說。後明酪從乳生，亦是因緣假說。兩文各二：初二者，先云從緣而有、後結是因緣。眾生福力者，有三義：一牸牛之福，欲飲子時，血變為乳。二犢子之福，令母有乳。三𤛓人之福，人若無福，子尚不足，況得充人。「是乳滅已」下，二明酪從乳生，又二：初明緣生、後結因緣。醪是以物攪之，燸是火氣。經本或作「酢」字，而今酉邊著翏者，非以物攪，字亦非酒名。酒名應酉邊，作孝蓋書者謬。「是故不得定言」下，第三結非定執。「善男子明與無明」下，第二重為合譬，此中開轉斷義如前釋（云云）。「以是因緣」下，第三結譬意。

From "Kāśyapa..." onwards is the second part, the debate. It arises from the preceding statement that the nature of curd already exists within milk. The text has two parts: first the objection, next the reply. Within the objection are also two parts: first positing, next objecting. Within the objection are two parts: first objecting to definite existence, next objecting to definite nonexistence. The first objection to definite existence has three parts: first, directly objecting that if curd is within milk, then it already exists, so how can one speak of it being produced? For the meaning of production is that coming to exist from prior nonexistence is called production. Next, from "If phenomena are fundamentally nonexistent..." onwards, it explains the objection. From "If one says that within milk..." onwards is the third, a parallel objection: if milk is the cause of curd, then grass is also the cause of milk (and so forth). Furthermore, in reverse parallel: if grass is the cause of milk, then milk should also be the fruit of grass. If grass is the cause of milk and milk can exist within grass, then milk being the fruit of grass, grass should also exist within milk. The cause and fruit of milk and curd also follow this analogy; in the text, only one is raised. From "If one says that within milk..." onwards is the second, objecting to definite nonexistence: one should only object to existence and not to nonexistence, but fearing that the Buddha might shift his view and fall into nonexistence, he therefore anticipates and prevents it by objecting to nonexistence as well. From "Good man..." onwards is the second part, the Buddha's reply. The text has three parts: first, examining the analogy; second, reapplying the analogy; third, concluding the intent of the analogy. The first part also has three: first, rejecting rigid attachments; second, explaining through principle; third, concluding the rejection of rigid attachments. In the first, rejecting attachments, he first establishes three topic headings and subsequently explains and refutes them in turn: first, the heading of definite existence; second, the heading of definite nonexistence; third, production from another. In explaining the three headings: first, explaining that there cannot be definite existence, saying that curd exists within milk. Why? Milk is white and curd is yellow; milk is sweet and curd is sour. Since their colors and flavors differ, how could there be definite existence? Next, explaining that within milk there cannot be definite nonexistence of curd: the text says, "If poison is placed in milk, the curd will kill a person." If poison is first placed in milk, and later the milk transforms into curd, when one drinks this curd the poison still kills; how can one say that milk definitely lacks curd? From "When this cow eats and drinks..." onwards is the second part, explaining through principle, which again has two parts: first, clarifying that milk is produced from grass, which is still a provisional designation of causes and conditions; second, clarifying that curd is produced from milk, which is also a provisional designation of causes and conditions. Both passages each have two parts: in the first two, it first states that it exists from conditions, and next concludes that this is causes and conditions. As for "the power of sentient beings' merit," it has three meanings: first, the merit of the cow, when wanting to nurse its calf, causes blood to transform into milk; second, the merit of the calf causes the mother to have milk; third, the merit of the milker, for if humans lacked merit, even the calf would not have enough, much less could it supply humans. From "When this milk has ceased..." onwards is the second part, clarifying that curd is produced from milk, which again has two parts: first, clarifying production from conditions; second, concluding causes and conditions. *Láo* (ferment) means stirring it with an implement; *nuǎn* (warmth) is the heat of fire. Some editions of the sūtra have the character *cù* (vinegar), but now with the radical *yǒu* alongside *liù*, it does not mean stirring with an implement, nor is the character the name of a liquor. A name of liquor should be written with *yǒu* alongside *xiào*; this must be a scribal error. From "Therefore one must not definitely say..." onwards is the third part, concluding the rejection of rigid attachments. From "Good man, clarity and ignorance..." onwards is the second part, reapplying the analogy; herein, the meaning of transformation and cutting off is as explained previously (and so forth). From "Because of these causes and conditions..." onwards is the third part, concluding the intent of the analogy.