大般涅槃經疏 15.10

15.10

「迦葉白佛」下，第二會通。佛昔種種異說，今但言八道，是故會通。文為二：先問、次答。問中二：先問、次難。初問為三：一唱不相應、二釋不相應、三結不相應。初如文。次「何以故」下，釋者，十四經多是《阿含》等教信心乃至布施，說道不同。次「世尊若八聖道」下，難。又三：一以今難昔、二以昔難今、三結過。初文者，若昔是則今非。二若今是者，昔何不說（云云）？三結，如文。佛答為二：第一歎問；「善男子」去正答，又二，謂法、譬。法說中意者，以機別故說異，會齊故理同。「譬如良醫」下，譬說也。凡舉六譬：一良醫、二飲水、三金師、四然火、五一識、六一色，皆先譬次合。初良醫譬，可見。河西解：水名尼婆羅者，煮訶梨水名鉢晝羅。煮樹葉為湯，以樹為名。次飲水中，波尼罽賓水名。欝特者，東天竺水名，經本或言欝特。今未定，相承為欝特𦀟利藍，中天竺水名。婆利聲論水名，波耶藥和水名。三金師譬合。文云「或說五種，所謂信行等。」見到道者，即信法兩行，是見諦道中人。信解與見到亦名見得，此二是思惟道中人。四人在兩道，各分利鈍。信行在見諦時鈍，入思惟還成信解鈍；法行可知。一往如此，數習則利，不習則鈍，翻覆不定。數人云：十五心是見諦道，十六心去是思惟道。論家不爾，十六皆是見諦道。論家分利鈍在五停心中，入見道無利鈍。譬如平水乘船有遲有疾，得風順流無復利鈍。餘三文可見。「善男子是四諦」下，第三總結。

From 'Kāśyapa addressed the Buddha' onward is the second, reconciling and harmonizing. Formerly, the Buddha gave various different teachings, but now he speaks only of the eightfold path; therefore, he reconciles and harmonizes them. The text is twofold: first, the question; next, the answer. In the question there are two parts: first, the question; next, the challenge. The initial question has three parts: 1. stating the inconsistency; 2. explaining the inconsistency; 3. concluding the inconsistency. The first is as in the text. Next, from 'Why is this?' onward is the explanation: the fourteen sūtras are mostly teachings of the Āgamas and the like, from faith up to generosity, teaching the path differently. Next, from 'World-Honoured One, if the eight noble paths' onward is the challenge. It is also threefold: 1. challenging the past by means of the present; 2. challenging the present by means of the past; 3. concluding the fault. As for the first text, if the past was correct, then the present is wrong. Second, if the present is correct, why did he not speak of it formerly, and so forth? Third, the conclusion, as in the text. The Buddha's answer has two parts: first, praising the question; from 'Good son' onward is the formal answer, which again has two parts, namely doctrine and analogy. The import in the doctrinal statement is: because capacities differ, the teachings vary; when reconciled together, the principle is the same. From 'Just as an excellent physician' onward is the analogical explanation. In all, six analogies are raised: 1. an excellent physician; 2. drinking water; 3. a goldsmith; 4. lighting a fire; 5. a single consciousness; 6. a single form; all first present the analogy and then apply it. The first analogy of the excellent physician is obvious. Héxī explains: water named *nīvāra* (*niboluō*) refers to boiling harītakī water, named *patrora* (*bozhoulou*). Boiling tree leaves into broth takes its name from the tree. Next, in drinking water, *pānīya* (*pōní*) is a name for water in Kaśmīra. *Utta* (*yutè*) is the name for water in Eastern India; some sūtra manuscripts read *utta*. Currently it is not fixed, but the traditional transmission has it as *uttara-salila* (*yutèlilán*), the name for water in Central India. *Vāri* (*pólì*) is the name for water in grammar treatises (Śabdaśāstra). *Pāyasa* (*pōyé*) is the name for water mixed with medicine. Third, the application of the goldsmith analogy: the text says, 'or he speaks of five kinds, namely those who practice through faith, and so forth.' Those who attain seeing the path refers to the two practices of faith and Dharma; these are people within the path of seeing the truths (darśanamārga). Liberation by faith and attainment through vision are also called seeing-attainment; these two are people within the path of cultivation (bhāvanāmārga). Four persons are across two paths, each distinguished into sharp and dull. A faith-practitioner is dull at the time of seeing the truths; upon entering cultivation, they still become a dull faith-liberated one; the Dharma-practitioner can be known by analogy. Generally, it is like this: with repeated practice one is sharp; without practice one is dull, shifting and unstable. The Abhidharma theorists (Sāṃkhyikās/Sarvāstivādins) say: fifteen mental moments are the path of seeing the truths, and from the sixteenth mental moment onward is the path of cultivation. The Śāstra masters say otherwise: all sixteen are the path of seeing the truths. The Śāstra masters divide sharp and dull within the fivefold mind-stilling meditation; upon entering the path of seeing, there is neither sharp nor dull. Just as riding a boat on calm water has slow and fast, but upon catching the wind and going with the stream there is no longer sharp or dull. The remaining three are clear from the text. From 'Good son, these four truths' onward is the third, the general conclusion.