大般涅槃經疏 13.23

13.23

「爾時佛告」下，品中第四，廣說無病，又二：一明如來無病、二舉病行對辨。初文為三：一明無病、二舉往證今、三云現病是方便密語。此初，歎迦葉。迦葉是請首，是故歎之。善哉是總歎；四句是別歎，歎得，歎離，離外惡緣及內惡因，得內善因及外善緣。二「善男子我於往昔」下，明我久無此病。過去無量者，是舉昔證今。三「如言如來」下，現病是方便密語。凡舉十二事密語，初十一事是舉類、後一事合無病。「迦葉世有三人」下，是第二舉有病對無病。如此之人可得有病，佛不如此，豈得有病？又為二：先明三病人、次明五病人。此中三病人異前三人，前三人不差，今三人不差、差差、差，初是三種罪人，次是二乘小道，三是聞經菩薩。初法、譬、合，後二皆有譬，合。合第三人云為諛諂利養誑他故，受持是典，與前碩異。寧當不受不持不用、破戒讀誦，此乃與奪之意。初列三病人，不差者即開出三不，差差者未開，差者即開出怖畏利養等六事。約五法師合三十種中者，後更開五種病人，都合三十八種（云云）。二「迦葉有五種人」下，還成上第二病人。既言遇緣可差、不遇緣死，即是四果緣覺，此等帶病修行，故言有病行處。菩薩在因，亦應例此。如此之人可言有病，佛斷惑盡即無復病。初果斷三結者，我見、疑、戒取。人天七反者尚略，廣則十四二十八。此文八萬劫成菩提，下文八萬劫發菩提心，須會釋之。三果斷五下結，即欲界煩惱。更以貪、瞋足我見疑戒取，為五下分（云云）。羅漢或出有佛世、或出無佛世、故非獨一之行。辟支決定出無佛世、故名獨一之行。

From "At that time the Buddha addressed" onward is the fourth [section] in the chapter, which explains at length the absence of illness. It also has two parts: first, explaining that the Tathāgata is free from illness; second, bringing forward the practice with illness to contrast and distinguish it. The first text comprises three parts: first, explaining the absence of illness; second, citing the past to verify the present; third, stating that manifesting illness is an expedient secret word. This initial [part] praises Kāśyapa. Kāśyapa was the chief requester, and therefore he is praised. "Excellent" is a general praise; the four phrases are specific praises, praising attainment and praising departure—departing from external bad conditions and internal bad causes, and attaining internal good causes and external good conditions. Second, from "Good son, in the distant past I" onward explains that I have long been free from this illness. "Immeasurable [kalpas] in the past" cites the past to verify the present. Third, from "As when one says the Tathāgata" onward [explains that] manifesting illness is an expedient secret word. It raises twelve secret matters in all; the first eleven matters raise analogues, and the last matter unites them with the absence of illness. From "Kāśyapa, in the world there are three kinds of people" onward is the second [part], bringing forward those with illness to contrast them with the absence of illness. Such persons may have illness; the Buddha is not like them, so how could he have illness? This also has two parts: first, explaining the three sick persons; next, explaining the five sick persons. The three sick persons here differ from the previous three persons: the previous three persons did not recover, whereas the present three persons are: not recovering, recovering or not recovering, and recovering. The first is the three kinds of sinners; the next is the small path of the two vehicles; the third is the bodhisattvas who hear the sūtra. The first has doctrine, metaphor, and application; the latter two both have metaphor and application. The application of the third person says that for the sake of flattery, gain, and deceiving others, they accept and uphold this scripture, which differs greatly from the previous [passage]. It would be better not to accept, uphold, or use it than to break the precepts and read and recite it; this expresses the intention of granting and taking away. In first listing the three sick persons, the one who does not recover unfolds into three [kinds of] non-[recovery]; the one who may or may not recover is not unfolded; the one who recovers unfolds into six matters, such as fear and gain. In accordance with the five Dharma masters, combined they are within thirty kinds; later five more kinds of sick persons are unfolded, making thirty-eight kinds in all (and so forth). Second, from "Kāśyapa, there are five kinds of people" onward returns to complete [the explanation of] the second sick person above. Since it says that encountering conditions they can recover, and not encountering conditions they die, these are the [attainers of the] four fruits and pratyekabuddhas; these cultivate while bearing illness, and therefore it is called the domain of practice with illness. Bodhisattvas on the causal stage should also be understood according to this. Such persons can be said to have illness; when the Buddha completely severs delusions, there is no longer any illness. The first fruit severs the three fetters: view of self, doubt, and attachment to rules and rituals. "Seven returns among humans and devas" is still an abbreviation; in full, it would be fourteen or twenty-eight. This text says "attaining bodhi in eighty thousand kalpas," while the text below says "generating the mind of bodhi in eighty thousand kalpas"; these must be reconciled and explained. The third fruit severs the five lower fetters, which are the afflictions of the desire realm. Adding greed and anger to view of self, doubt, and attachment to rules and rituals constitutes the five lower [fetters] (and so forth). Arhats may appear in an era with a Buddha or in an era without a Buddha; therefore theirs is not a solitary practice. Pratyekabuddhas definitely appear in an era without a Buddha; therefore it is called a solitary practice.