大般涅槃經疏 19.13

19.13

「爾時世尊」下，第二正為滅罪。文為二：先身、次心。故云先治王身然後及心。以其前言無有良醫治身心者，是故放光治身、說法治心。初治身，文為二：先放光、次論光。初放光，如文。次「王覺創愈」下，是第二問答。論光有五文，於中又二：初四番論光、後一番解月愛。初四番中各有問答，前三如文，最後番亦先問次答。答中七子中一子遇病者，三解：一云通譬六道眾生，以有罪者譬於一子；二云六住菩薩并外凡為七，外凡是病者；三云四果支佛菩薩為六，合取外凡為七。一子遇病，即譬外凡起惡者是。今明不爾。文云七子之中一子遇病，何曾的云是外凡病？又一切眾生皆是吾子，如前諸解，或進或退收義不盡。今取圓家七方便根性為七子，子之中起逆過者心則偏重（云云）。六住，二解：一云即真解六地；二云似解六心。後番解月愛，先指如來所入三昧、次問、次釋出，於中皆先舉月為喻。凡六番，如文。「王語耆婆」，第二滅其心罪，又二：先明滅罪緣、次正滅罪。初文為四：一自未發、二受勸而往、三如來稱歎、四至佛所。初明未發，有二番問答：一王不能發，耆婆勸往。第二番論一闡提，先問、次答。答中先譬、次答。初譬中為四：一闡提斷善、二根緣感佛、三善不可生、四而為說法。就初文又二：先明起五鈍、後明起五利。初又二：初起惡、次失善。初又二：初總起惡、後別明五鈍。初總中兩句：初是病，譬闡提有重惡。次句云夜夢者，譬無明心。升一柱殿，譬闡提斷現未善盡，唯有過去少善所感報身，譬如大殿唯有一柱將頹不久。次「服酥油脂」下，別起五鈍。夫愛使黏膩譬若酥油，貪欲浸潤譬之於脂，在口為服、在身為途，意通身口。臥灰食灰譬起瞋使，瞋體碎裂躁急譬之如灰。發瞋運身如臥灰，縱毒在口如食灰，意通身口。攀上枯樹譬於起慢，自舉陵人如上樹。何不攀上茂華之樹？若賢聖自高可譬茂華，以惡自高故言枯樹。「或與獼猴」下，譬起疑疑使不定，如獼猴騰擲。從枝至枝捨一取一，譬疑心求理，計有計無、或我無我。又獼猴似人而實非人，譬疑謂得理實不得理。「沈水沒泥」下，譬於無明，輕者如沈水，重者如沒泥。「墮墜樓殿」下，第二明失善。又二：先失三品、次失三乘。初文者、墜樓譬失慧。樓是高觀，譬於智慧升出照達，而今墜者是失慧品。高山譬失戒品，樹木譬失定品。次象馬牛羊譬失三乘。案此之意，應有四乘相承，但云失三乘耳。四乘皆有墜落之言，但是文略。「身著青黃」下，第二起利使，又二：初起利使、二雜起惡緣。初身著衣譬起我見，如人計我四種不同，婆羅門計黃、剎利計赤、毘舍計青、首陀計黑。喜笑歌舞譬起見取。於無樂中而生樂心、於無勝中而生勝想，譬之喜笑。烏鷲狐狸譬起邪見。此之四類皆悉食肉故譬邪見。吞啖善根齒髮墮落譬邊見，即斷常兩邊，今偏言斷見。裸形枕狗譬戒取，即持狗戒。狗為信首，故言枕狗。私謂：全計五陰，故云臥糞穢中。「復與亡者」下，第二雜起惡緣值惡知識。亡即死人譬斷善盡。私謂：四儀動運無生善處，故云行住坐起。善纔欲生，邪念尋起，故云携手。以邪自資，故云食啖。蛇譬多瞋。私謂：心所行處常與瞋俱，故云滿路而從中過。被髮女人，譬多愛人。樹葉為衣，譬無慚愧人。乘壞驢車，譬惡法自運。正南者，三解：一云南是離地、北是坎地，去坎就離，譬失善起惡；二云就諸方為語，北是上方，譬斷善人從上墜下；三云天子南面殺活自在，此人邪見判無因果。此心自在身病轉增，譬諸惡向重。

From 'At that time the World-Honoured One...' onward is the second [part], correctly eradicating guilt. The text has two [parts]: first, the body; next, the mind. Hence it says that he first treated the king's body and thereafter reached his mind. Because it was said earlier that there was no good physician who could treat both body and mind, he therefore emitted light to treat the body and expounded the Dharma to treat the mind. For the initial treatment of the body, the text has two [parts]: first, emitting light; next, discussing the light. The initial emission of light is as in the text. Next, from 'The king felt his sores healed...' onward is the second [part], questions and answers. Discussing the light has five passages, within which there are also two: first, four turns discussing the light; later, one turn explaining the moon-loving [samādhi]. In the first four turns, each has questions and answers. The first three are as in the text, and the last turn also has questions first and answers next. In the answer, regarding one son contracting an illness among seven sons, there are three explanations: The first says it broadly illustrates the sentient beings of the six destinies, using the one with guilt to illustrate one son. The second says that the bodhisattvas of the six abodes together with external ordinary persons make seven, and the external ordinary person is the ill one. The third says that the four fruitions, pratyekabuddhas, and bodhisattvas make six, which, combined with the external ordinary person, make seven; one son contracting illness illustrates the external ordinary person who generates evil. We now explain that this is not so. The text says 'among seven sons, one son contracted illness'; when did it explicitly state that this is the illness of an external ordinary person? Furthermore, all sentient beings are my sons; like the previous explanations, advancing or retreating, they do not exhaust the meaning. We now take the roots and natures of the seven expedient means of the Perfect School as the seven sons; among the sons, the one who commits rebellious offenses is the one toward whom the mind is especially partial (and so forth). Regarding the six abodes, there are two explanations: the first says they are the true understanding of the six bhūmis; the second says they are the approximate understanding of the six minds. The latter turn explains the moon-loving [samādhi]: first pointing to the samādhi into which the Tathāgata entered, next asking, next explaining it, in which all first raise the moon as an analogy. In all there are six turns, as in the text. 'The king said to Jīvaka' is the second [part], eradicating his mental guilt, which also has two [parts]: first, explaining the conditions for eradicating guilt; next, correctly eradicating guilt. The first text has four [parts]: first, not yet having set forth himself; second, receiving admonition and going; third, the Tathāgata's praise; fourth, arriving at the Buddha's place. First, explaining his not yet having set forth, there are two turns of questions and answers: first, the king cannot set forth, and Jīvaka urges him to go; the second turn discusses icchantikas, first asking and next answering. In the answer, the analogy comes first and the answer next. In the initial analogy there are four [parts]: first, the icchantika severing goodness; second, the capacity and conditions stimulating the Buddha; third, goodness being unable to arise; fourth, expounding the Dharma for his sake. Concerning the first text, there are also two [parts]: first, explaining the arising of the five dull [fetters]; next, explaining the arising of the five sharp [fetters]. The first also has two: first, arising of evil; next, loss of goodness. The first also has two: first, arising of evil in general; later, specifically explaining the five dull [fetters]. In the initial general [part], there are two sentences: the first is illness, illustrating the icchantika having heavy evil. The next sentence, mentioning dreaming at night, illustrates the mind of ignorance. Ascending a hall with a single pillar illustrates the icchantika having severed present and future goodness entirely, possessing only the retributive body stimulated by a small amount of past goodness, like a great hall with only a single pillar, soon to collapse. Next, from 'consuming butter and fat...' onward, the five dull [fetters] arise specifically. The fetter of attachment is sticky and greasy, illustrated by butter; greed permeates and moistens, illustrated by animal fat; entering the mouth is consuming, and applied to the body is smearing—the intention encompasses both body and mouth. Lying in ashes and eating ashes illustrates the arising of the fetter of anger; the essence of anger is cracked, impatient, and agitated, illustrated by ashes. Emitting anger to move the body is like lying in ashes; indulging poison in the mouth is like eating ashes—the intention encompasses both body and mouth. Climbing a withered tree illustrates the arising of conceit; elevating oneself to encroach upon others is like climbing a tree. Why does he not climb a tree lush with flowers? If a worthy or noble one elevates himself, it can be illustrated by lush flowers; elevating oneself through evil is why it says 'a withered tree'. From 'Or with a monkey...' onward illustrates the arising of doubt; the fetter of doubt is unsettled, like a monkey leaping and tossing. Moving from branch to branch, letting go of one and grasping another, illustrates the doubtful mind seeking the principle, calculating existence or non-existence, or self or non-self. Furthermore, a monkey resembles a human but is actually not human, illustrating doubt assuming one has attained the principle when one has actually not attained the principle. From 'Sinking in water and submerging in mud...' onward illustrates ignorance: the lighter is like sinking in water, and the heavier is like submerging in mud. From 'Falling from a tower or hall...' onward is the second [part], explaining the loss of goodness. It also has two: first, losing the three categories; next, losing the three vehicles. In the first text, falling from a tower illustrates losing wisdom. A tower is a high watchtower, illustrating wisdom ascending, shining, and penetrating; now falling from it means losing the category of wisdom. A high mountain illustrates losing the category of morality. Trees illustrate losing the category of concentration. Next, elephants, horses, oxen, and sheep illustrate losing the three vehicles. Considering this intention, there should be four vehicles succeeding one another, but it only mentions losing the three vehicles. All four vehicles have statements of falling, but the text is merely abbreviated. From 'His body clad in blue and yellow...' onward is the second [part], the arising of the sharp fetters, which also has two: first, the arising of the sharp fetters; second, the mixed arising of evil conditions. First, the body clad in garments illustrates the arising of the view of self, just as people calculate the self in four different ways: Brahmins calculate yellow, Kṣatriyas calculate red, Vaiśyas calculate blue, and Śūdras calculate black. Laughing, rejoicing, singing, and dancing illustrate the arising of the attachment to views. In the absence of joy, giving rise to a mind of joy; in the absence of excellence, giving rise to an idea of excellence, is illustrated by laughing and rejoicing. Crows, vultures, foxes, and wildcats illustrate the arising of wrong views. These four kinds all eat flesh; hence, they illustrate wrong views. Swallowing roots of goodness, with teeth and hair falling out, illustrates extreme views—that is, the two extremes of annihilation and permanence; here it specifically speaks of the view of annihilation. Being naked and pillowing on a dog illustrates the attachment to rules and rituals, which is upholding the dog asceticism. The dog is the leader of fidelity, hence it says pillowing on a dog. In my personal view: fully clinging to the five aggregates is why it says 'lying in filth and feces'. From 'Again with the dead...' onward is the second [part], the mixed arising of evil conditions, encountering evil companions. 'Dead' means corpses, illustrating the complete severance of goodness. In my personal view: the movements of the four postures have no place where goodness arises, hence it says 'walking, standing, sitting, and lying down'. Just as goodness is about to arise, wrong thoughts immediately occur, hence it says 'holding hands'. Sustaining oneself with the wrongful, hence it says 'eating and devouring'. Snakes illustrate abundant anger. In my personal view: wherever the mind travels, it is constantly accompanied by anger, hence it says 'filling the road and passing through their midst'. A woman with disheveled hair illustrates a person of abundant desire. Tree leaves as clothing illustrates a person without shame or remorse. Riding a broken donkey cart illustrates evil dharmas driving themselves. 'Directly south' has three explanations: The first says that south is the Li hexagram [trigram] position and north is the Kan hexagram [trigram] position; leaving Kan and approaching Li illustrates losing goodness and giving rise to evil. The second says speaking in terms of directions, north is the upper direction, illustrating the person who has severed goodness falling down from above. The third says that the Son of Heaven faces south with sovereign power over killing and giving life; this person with wrong views decides there is no cause and effect. This mind being unbridled and the bodily illness continually worsening illustrates all evils turning increasingly severe.