大般涅槃經疏 12.24

12.24

三「復次如波羅奢樹」下，雙明二寶衰相，為三：初明經無威德，即法衰；次比丘起過，即僧衰；三深誡弘經，即是雙明二寶。初文，先譬、後合。夫藥樹值雨盡堪愈病，若值亢旱樹死無力。正法亦爾，得好弟子弘宣此法能破顛倒，值惡比丘法即衰滅。二「復次如來正法」去，是比丘起過，即是僧衰。由末世惡人懈怠造過，令僧衰訛。三「放牧」下，是深誡弘經，令好護持。由人起過，致毀法僧。先譬、次合。譬者，舊云：本一斗乳初加二分者，加二斗水成三斗，又加六斗成九斗，又加二九成二十七斗，又加二分成八斛一斗。又有解言：此不應爾。初本一斗，加二分成三，又加二成五，又加二成七，又加二成九。合譬有七句，前四度加水譬於添譯，後正譬於弘法之人。牧女譬弘經者。女性諂曲，譬弘經人不能亡懷為法，而多諂求利，故以牧女譬之。初加二分者，一鈔略此經、二分為多分。第二加二分者，一除深妙語、二安世言詞。第三加二分者，一鈔前著後、二鈔後著前。第四加二分者，前後著中、中著前後。有人解第四加二分云：一所遮則開、二所開則遮。「是時當有諸惡」下，合第三加二分也。「是諸惡人雖復讀誦」下，合第四加三分。第五譬受學者求法。為子納婦供賓客者，舊云子譬常解，婦譬常境，餘知見譬賓客。又子譬中觀實智，婦譬師資相繼。世人為後不絕納婦，譬欲使其化不絕師授於資。急須此乳者，譬求法人速請知解。賓客，譬以方便巧用。至市欲買，譬至講堂求法。賣乳者，是第六弘經之人多求利養。七是人語言者，即聽法人善別深淺。值我客急者，譬聽人云為無聽處而來於此。取以還家者，譬聽已作觀都無所以。猶勝千倍者，雖無深旨猶是大乘，比於小典則勝數倍。二「善男子」下，備合上七意也。天台大師釋云：牧女譬佛，真乳譬於涅槃之法。佛欲說此法，法不可說，說必依諦，所謂二諦，故言加二分水。餘牧女譬作論通經菩薩，為經難解，更作優波提舍申二諦教，即是第二加水。近城女人譬弘論之師，為論難解，更作義疏以申此論，即是第三加二分水。城中女人譬受學者，為疏難解，更作記申釋，即第四加二分水。經文以惡世比丘鈔略作多分，合初加水，不以如來為緣說法，緣樂鈔略，為依二諦而分別之。佛以所被緣合、智者以能被緣合，亦不違經合第二加水云隱深密語，此似作論申經。

Third, from "Furthermore, like the palāśa tree" onward, [the text] illustrates the signs of decline of the two jewels together, in three [parts]: first, it explains that the sūtra lacks majesty and virtue, which is the decline of the Dharma; next, that the monks commit transgressions, which is the decline of the Saṃgha; and third, it strictly admonishes [those who] propagate the sūtra, which illustrates both jewels together. In the first text, there is first the metaphor and next the application. When a medicinal tree encounters rain, it can thoroughly heal diseases; if it encounters a severe drought, the tree dies and has no efficacy. The true Dharma is likewise: if it gains good disciples who propagate this Dharma, they can destroy inverted views; if it encounters evil monks, the Dharma will decline and be extinguished. Second, from "Furthermore, the true Dharma of the Tathāgata" onward, is the monks committing transgressions, which is the decline of the Saṃgha. Because evil persons of the final age are indolent and commit faults, they cause the Saṃgha to decline and deteriorate. Third, from "herding" onward, it strictly admonishes [those who] propagate the sūtra to protect and maintain it well. It is because people commit faults that they bring about the ruination of the Dharma and Saṃgha. First is the metaphor, next the application. Regarding the metaphor, of old it was said: originally there was one dǒu of milk, and first two parts were added, which is adding two dǒu of water to make three dǒu; then six dǒu were added to make nine dǒu; then two times nine were added to make twenty-seven dǒu; then two parts were added to make eight hú and one dǒu. There is also an explanation saying: it should not be like this. Originally there was one dǒu, and adding two parts made three; adding two more made five; adding two more made seven; adding two more made nine. The application of the metaphor has seven clauses: the first four additions of water are metaphors for supplementary translations; the later ones are directly metaphors for those who propagate the Dharma. The cowherd woman is a metaphor for one who propagates the sūtra. The female nature is flattering and crooked, which is a metaphor for propagators of the sūtra who cannot forget personal concerns for the sake of the Dharma, but mostly use flattery to seek gain; therefore, they are compared to a cowherd woman. The first addition of two parts means: first, abridging this sūtra, and second, dividing it into multiple parts. The second addition of two parts means: first, removing deep and wonderful words, and second, inserting worldly phrasing. The third addition of two parts means: first, copying what is before and putting it behind, and second, copying what is behind and putting it before. The fourth addition of two parts means: putting the front and back into the middle, and putting the middle into the front and back. Some explain the fourth addition of two parts as saying: first, what was prohibited is now permitted; second, what was permitted is now prohibited. From "At that time there will be evil..." onward applies to the third addition of two parts. From "Although these evil persons recite..." onward applies to the fourth addition of three parts. The fifth is a metaphor for the student who seeks the Dharma. Regarding marrying off a woman for one's son and entertaining guests, of old it was said that the son is a metaphor for the permanent understanding, the wife is a metaphor for the permanent object, and other forms of knowledge and views are metaphors for the guests. Moreover, the son is a metaphor for the real wisdom of the middle view, and the wife is a metaphor for the succession between master and disciple. Worldly people marry off a woman so their lineage will not be broken, which is a metaphor for desiring that their teaching not be broken, the master transmitting it to the disciple. Urgently needing this milk is a metaphor for the seeker of the Dharma swiftly requesting understanding. The guests are a metaphor for skillfully employing expedient means. Going to the market wishing to buy is a metaphor for going to the lecture hall to seek the Dharma. The seller of milk is the sixth, the person propagating the sūtra who mostly seeks gain and offerings. Seventh, the person's words are the listener to the Dharma being good at discerning depth and shallowness. "Meeting with my guest's urgency" is a metaphor for the listener saying that having nowhere else to listen, they came here. Taking it and returning home is a metaphor for having listened and then practicing contemplation without any real basis. "Still exceeding by a thousandfold" means that although it lacks the deep import, it is still the Mahāyāna, which compared to the small scriptures exceeds them several times over. Second, from "Good sons" onward, it fully applies the seven meanings above. Great Master Tiāntái explained: the cowherd woman is a metaphor for the Buddha, and the pure milk is a metaphor for the Dharma of nirvāṇa. The Buddha wished to preach this Dharma, but the Dharma cannot be spoken; speaking it must rely on truth, namely the two truths, hence it says adding two parts of water. The other cowherd women are metaphors for bodhisattvas who compose treatises to explain the sūtras; because the sūtras are difficult to understand, they further compose upadeśas to elucidate the teaching of the two truths, which is the second addition of water. The woman near the city is a metaphor for the master who propagates the treatises; because the treatises are difficult to understand, he further composes commentaries to elucidate these treatises, which is the third addition of two parts of water. The woman in the city is a metaphor for the student; because the commentary is difficult to understand, he further composes notes to explain it, which is the fourth addition of two parts of water. The sūtra text takes the evil monks of the final age abridging and dividing into many parts as applying to the first addition of water, not taking the Tathāgata preaching the Dharma according to conditions—the conditions delighting in abridgment—distinguishing it in reliance on the two truths. The Buddha applies it in terms of the conditions that are transformed; the Wise One (Zhiyǐ) applies it in terms of that which can transform conditions, which also does not contradict the sūtra's application to the second addition of water as concealing deep and secret words, which resembles composing treatises to elucidate sūtras.