大般涅槃經疏 14.11

14.11

從「善男子」去，是第二廣明四諦，即為四章。苦諦又三：一略八苦、二廣八苦、三會通。初略者，八苦自為八章。初生者，初託識枝，但有身根未具六根，即初託胎。至終者，盡於一期，故言至終。增長者，六包增長。出胎者，生時也。種類者，出胎之後牙齒髮毛等老增長。滅壞者，有二解：一云老時年疾增長健相滅壞；一云從生至長是增長，從長至老是滅壞。病苦應具四大，但言三者，地大轉動不如風火，是故略之。雜病客病即攝地大。死者福命有三句：一云但失財物身命猶在是福盡，財物在而失命是命盡，俱盡可解。初句不是死義（云云）。河西云：命者本應千年，止得百年，福盡故命亦隨亡，故言福盡非命盡。命盡非福盡者，福業本長猶應未盡，但為命盡不復得住，故言命盡非福盡。俱盡可解。私謂：有二義故互盡不同：一由過去二因互別；二由費財殺害致福命現在互損不同。放逸破戒而命根斷者，反此名不放逸。持戒捨命者直名壞命。又解云：此非捨命，直是造罪，便名死屍，無復善根慧命也。謗法闡提名為放逸，破四重禁名為破戒。五六七八如文。夫八苦者，前七有別體，後一總七無復別體。今依經文，以五陰盛是其別體。善惡陰盛即是苦體，方便陰盛則非苦體（云云）。次「迦葉生之根本」下，第二廣明八苦，文自為八。初生苦為三：一明生為苦本、二明生死相關、三明生多過患。初明生苦為七苦之本。又簡出一苦，六苦生亦是本。「世間眾生」下，第二生死相關，有法、有譬。法說中二：先明凡夫貪著、次明菩薩厭離。譬中二，先譬、次合。初譬中二：先作厭離譬、次作貪著譬。初文為四：一生可欣、二死可惡、三生死相關、四明菩薩俱捨。初住復有六，實無人間答，但是生境與菩薩觀智相研，假為賓主耳。女譬生果，誑惑凡夫令生染愛，喻之如女。菩薩之智觀生初起，故言入舍。端正美麗為物欣好纓絡者，生果之處有多榮華。主人譬菩薩撿責，女人答者譬生果對智。次「復於門外」下，第二明死可惡，往復有六。死在生後故言門外。死果誑人故譬於女。醜陋者，死境壞果。使萬事鄙惡死生相違，故言𭽫裂。血氣已盡，故言艾白。主人持刀，有二解。冶城云：精勤重厭，譬之持刀。招提以智慧為刀，死若不去修智斷之。三「主人問言」下，生死相關。生在死前為姊，死在生後為妹，終不相離故言共俱。「還入問天」去，菩薩檢生，知與死俱。「主人即言」下，第四明菩薩俱捨。文為三：一俱捨、二俱去。舊云：金心已還，故言還其所止。三菩薩喜慶。

From "Good son" onwards is the second [section], which explains the four truths in detail, divided into four chapters. The truth of suffering also has three [parts]: first, a brief [account of] the eight sufferings; second, a detailed [account of] the eight sufferings; third, harmonisation and integration. In the first brief [account], the eight sufferings naturally make eight chapters. First, birth: when consciousness first alights, there is only the physical faculty without the six sense-faculties yet complete; that is, the initial alighting in the womb. "Reaching the end" means exhausting the single lifespan, hence it says "reaching the end". "Increasing and growing" means the growth of the six parts. "Emerging from the womb" is the time of birth. "Kinds" refers to the growth of teeth, hair, and aging after emerging from the womb. "Decaying and breaking down" has two explanations: one says that in old age, years and illness increase and healthy appearance decays and breaks down; the other says that from birth to prime is increase and growth, and from prime to old age is decaying and breaking down. The suffering of illness should include all four great elements; that only three are mentioned is because the earth element's shifts and movements are not like wind and fire, so it is omitted. Miscellaneous and adventitious illnesses subsume the earth element. For death, [the ending of] merit and life has three alternatives: one says that losing only wealth and possessions while bodily life remains is the exhaustion of merit; possessing wealth while losing life is the exhaustion of life; the exhaustion of both is understandable. The first alternative is not the meaning of death (and so forth). Héxī says: life should originally last a thousand years, but one only attains a hundred; because merit is exhausted, life also ends along with it, so it is called "exhaustion of merit, not exhaustion of life". "Exhaustion of life, not exhaustion of merit" means that one's karmic merit was originally long and should not yet be exhausted, but simply because life has ended one can no longer remain; hence it is called "exhaustion of life, not exhaustion of merit". The exhaustion of both is understandable. I personally suggest: there are two meanings whereby their respective exhaustions differ: first, because the two past causes differ from each other; second, because spending wealth or killing harms merit and life in the present differently from each other. "Cutting off the life-faculty through heedlessness and breaking the precepts": the opposite of this is called non-heedlessness. For one who keeps the precepts and abandons life, it is straightforwardly called "destroying life". Another explanation says: this is not abandoning life, but simply committing sin, whereupon one is called a "corpse", no longer having roots of goodness and the life of wisdom. Slandering the Dharma and being an icchantika are called heedlessness; breaking the four grave prohibitions is called breaking the precepts. The fifth, sixth, seventh, and eighth [sufferings] are as in the text. As for these eight sufferings, the first seven have distinct essences, while the last one summarises the seven without having a distinct essence. Now, relying on the text of the sūtra, the flourishing of the five aggregates is their distinct essence. The flourishing of good and bad aggregates is the essence of suffering, whereas the flourishing of aggregates of expedient means is not the essence of suffering (and so forth). Next, from "Kāśyapa, the root of birth" below is the second [part], explaining the eight sufferings in detail; the text naturally divides into eight. First, the suffering of birth has three [parts]: first, explaining that birth is the root of suffering; second, explaining that birth and death are interrelated; third, explaining that birth has many faults and perils. First, it explains that the suffering of birth is the root of the other seven sufferings. Furthermore, setting aside this one suffering, the arising of the other six sufferings also has it as their root. From "Sentient beings in the world" below is the second [part], that birth and death are interrelated, comprising a teaching of the Dharma and an analogy. In the teaching of the Dharma there are two: first, explaining the greedy attachment of worldlings; next, explaining the bodhisattva's revulsion and detachment. In the analogy there are two: first the analogy, then the application. In the first analogy there are two: first making the analogy of revulsion and detachment, next making the analogy of greedy attachment. The first text has four [points]: first, that birth is delightful; second, that death is repulsive; third, that birth and death are interrelated; fourth, explaining that the bodhisattva renounces both. The first exchange has six [steps]; in reality there is no question and answer between people, but the object of birth and the bodhisattva's contemplative wisdom examine each other, artificially staged as host and guest. The woman allegorises the fruit of birth, deluding worldlings into generating attachment and lust, likened to a woman. The bodhisattva's wisdom contemplates the initial arising of birth, hence it says "entering the house". Her being upright and beautiful, delighting everyone, and wearing a necklace allegorises that the station of the fruit of birth has much glory and splendour. The host allegorises the bodhisattva examining and demanding; the woman's reply allegorises the fruit of birth confronting wisdom. Next, from "Again outside the gate" below, the second [point] explains that death is repulsive; the back-and-forth has six [steps]. Death comes after birth, hence it says "outside the gate". The fruit of death deceives people, hence it is likened to a woman. Her ugliness means that the object of death destroys the fruit [of birth]. Causing all matters to become base and vile, and death and birth to contradict each other, hence it says "chapped and split". The blood and breath are already exhausted, hence it says "pale as mugwort". The host holding a knife has two explanations. Yěchéng says: diligent and intense revulsion is likened to holding a knife. Zhāotí takes wisdom as the knife; if death does not depart, one cultivates wisdom to sever it. Third, from "The host asked, saying" below, birth and death are interrelated. Birth precedes death and is the elder sister; death follows birth and is the younger sister; they are never separated from each other, hence it says "together". From "Going back inside and asking the goddess" onwards, the bodhisattva examines birth and knows it is joined with death. From "The host then said" below, the fourth [point] explains that the bodhisattva renounces both. The text has three [parts]: first, renouncing both; second, both departing. An old [commentary] says: since it is before the adamantine mind, it says "returned to where they lived". Third, the bodhisattva rejoices.