大般涅槃經疏 19.15

19.15

「爾時良醫」下，第三觀善不可生。又二：初觀察、二許應。初又二：一一往觀機、二重觀察。初觀機不得善根，佛未欲捨，故重更觀。二「復作是念」下，即是重觀，又二：先觀現世、二觀過去。現在為三：一觀日譬上根、次觀星譬中根、三觀時譬下根。時言夜者，最下闡提；星劣於日，中品闡提。雖復三品，俱斷善根。初觀日中，四日譬四倒、六日六蔽、八日八邪、十二日撥無十二因緣亦十二我見、十四日撥無十四諦。十四諦出《華嚴》十四相差別示成事生起盡無生，說入道如來智等。二觀星之中，凡占六星，譬受六師教。三觀時中凡占五時，或云斷於五乘善根。「復作是念」下，第二觀過去善根，觀二世善皆無善根。從「思惟是已」下，第二許應，又二：一許應、二正應。初許應又二：初正許應、二更觀察。初文云與使俱者，一往許應感應道交，故言與俱在路。「復念」下，第二更觀察，又二：初觀現在、次觀未來。初現在中云二小兒者，即是斷常有無等。見持火滅者，火無光用，譬失慧品。斫樹木，譬定盡。曳皮革，譬失戒品。闡提雖受，既不遵承，猶如枯皮。遺落物者，出世善盡，唯有憐愛妻子之善，聖人所棄。空器者，雖有身器，無道可受。沙門獨行，譬出世法獨一無侶。復見虎狼是啖肉獸，譬現在惡食善都盡。「復於前路」下，第二觀未來，又二：一觀未來因、次觀未來果。前路者，次此身後亦未生善。「復聞南方」下，觀未來果，即三塗報。鳥獸聲，譬聞受苦之聲。「爾時即入」下，第二正應，又二：先正應譬、次更觀察。初譬即入宅，捨本地入生死，故言入病人舍。「見彼病人」下，第二更觀察，又二：先觀現在、後觀過去。現在為四：一三毒、二五根、三十使、四三業。初三毒者，寒凝結譬癡，熱躁變譬貪，略無瞋。次骨節疼痛譬五根，骨節是身根、目赤是眼根、耳聲是耳根、咽喉是舌根，略無鼻根。三「其色正黑」下，是十使。黑色，譬無明使。頭不自勝，譬慢使。欲將慢，自舉而不得高。體枯無汗，譬瞋使。無有潤澤便利不通，譬斷常二見。身卒肥大，譬我見。四「語聲不調」下，譬三業，語聲是口業、舉體斑駁即身業、其腹脹滿即意業。「醫見是已」，第二更觀過去，又二：先檢根緣，既云昨來，豈非過去？次根緣對，凡五句：初一失出世善，後四失世間善。一失信三寶之善、二失惠施之善、三失少食無廉讓之善、四失弊惡之善、五失慈孝之善。既云三寶，知是出世；餘是世間，四善如文。本性弊惡今和善者，但有憐妻愛子和純之善。弊惡是剛烈，失護法之善。「醫聞是已」下，第四為說法，又三：第一說法、第二息化、第三絕應。說法為二：初一往為說、二窮源重說。初文者，嗅之譬一往為說。知七香五臭，七香譬七漏、五臭譬五欲。「觸身」下，第二譬窮源之說。轉復相近，如觸身唯見三毒。「語瞻病者」下，第二息化。遽務者，更餘方化。明當更來者，現在無善，化緣已息，且遙指將來。恣意勿禁，非佛教所制。「明日使到」下，第三絕應。使到，譬復更感佛。善既不生，故言我事未訖。「大王世尊」下，第二合譬，文為三：一正合、二簡闡提、三住三塗救拔。此初正合，略合大意。若望前譬，唯合後兩不合前二。初合第四而為說法、次合第三觀善不可生。「闡提輩」下，第二料簡闡提。而此中言現在生或後世生，若即事為言，三世皆無；若方將遠望，有生善義。又二：初因時教化、次果時濟拔。「譬如淨人」下，第三往三塗拔救也。「王語耆婆」下，第二受勸而往，如文。

From "At that time the good physician" onwards is the third part: observing that goodness cannot arise. This also has two parts: first, observing; second, promising to respond. The first again has two parts: first, tentatively observing the capacity; second, re-observing. First, observing the capacity, he finds no roots of goodness, but because the Buddha does not yet wish to abandon him, he re-observes again. Second, from "He again had this thought" onwards is the re-observation, which also has two parts: first, observing the present life; second, observing the past. The present has three parts: first, observing the sun represents superior capacities; second, observing the stars represents intermediate capacities; third, observing the time represents inferior capacities. Regarding the time, speaking of night refers to the lowest icchantika; stars are inferior to the sun, referring to intermediate-grade icchantikas. Although there are three grades, all alike have severed the roots of goodness. In the first, observing the sun: the fourth day represents the four inversions; the sixth day, the six coverings; the eighth day, the eightfold falsity; the twelfth day, denying the twelve links of dependent origination and also the twelve self-views; the fourteenth day, denying the fourteen truths. The fourteen truths come from the fourteen differentiated marks in the Avataṃsaka Sūtra, demonstrating completed tasks, arising, ceasing, non-arising, expounding entry into the path, the Tathāgata's knowledge, and so forth. In the second, observing the stars, divining six stars represents receiving the teachings of the six masters. In the third, observing the time, divining five periods is also said to mean severing the roots of goodness of the five vehicles. From "He again had this thought" onwards is the second part: observing past roots of goodness; observing the goodness of both lifetimes, in neither is there any root of goodness. From "Having reflected thus" onwards is the second part: promising to respond. This also has two parts: first, promising to respond; second, truly responding. The first, promising to respond, also has two parts: first, truly promising to respond; second, further observing. In the first passage, stating that he went together with the messenger means that once he tentatively promised to respond, stimulus and response coalesced on the path; hence it says that they were together on the road. From "He again thought" onwards is the second part, further observing, which also has two parts: first, observing the present; second, observing the future. In the first, regarding the present, the mention of two young children refers to annihilationism, eternalism, existence, non-existence, and so on. Seeing one holding a fire that goes out: fire lacks the function of light, representing the loss of the quality of wisdom. Chopping trees represents the exhaustion of concentration. Dragging leather represents the loss of the quality of morality: although the icchantika received it, since he does not observe it, he is like dry leather. Dropping things: supramundane goodness is exhausted, leaving only the goodness of affectionate love for wife and children, which is discarded by the sages. An empty vessel: although there is a physical vessel, there is no Way that can be received. A śramaṇa walking alone represents supramundane Dharma being solitary and without companion. Further seeing tigers and wolves, which are flesh-eating beasts, represents that present evil has consumed all goodness entirely. From "Further, on the road ahead" onwards is the second part: observing the future. This also has two parts: first, observing future causes; second, observing future effects. "The road ahead" means that immediately following this body, goodness will not yet arise either. From "He further heard from the southern direction" onwards is observing future effects, which are the retributions of the three miserable realms. The sounds of birds and beasts represent hearing the sounds of suffering. From "At that time he immediately entered" onwards is the second part: truly responding. This also has two parts: first, the metaphor of truly responding; second, further observing. In the first metaphor, entering the residence means leaving the original ground and entering saṃsāra; hence it is said to enter the patient's house. From "Seeing that patient" onwards is the second part, further observing, which also has two parts: first, observing the present; second, observing the past. The present has four parts: first, the three poisons; second, the five sense faculties; third, the ten afflictions; fourth, the three karmic activities. First, regarding the three poisons: cold congealing represents delusion; hot agitation represents greed; anger is omitted. Next, aching joints represents the five faculties: joints are the body faculty, red eyes are the eye faculty, sounds in the ears are the ear faculty, and the throat is the tongue faculty; the nose faculty is omitted. Third, from "his color was pitch-black" onwards refers to the ten afflictions. The black color represents the affliction of ignorance. The head being unable to support itself represents the affliction of arrogance: wishing to use arrogance to elevate oneself, yet unable to become high. The body being withered without sweat represents the affliction of anger. Lacking lubrication with blocked bowel and bladder represents the two views of annihilationism and eternalism. The body suddenly becoming swollen and large represents the self-view. Fourth, from "the tone of his voice was discordant" onwards represents the three karmic activities: the tone of voice is verbal karma, the whole body being mottled is bodily karma, and the swelling and distension of the belly is mental karma. "The physician, having seen this": the second part, further observing the past, also has two parts: first, investigating the conditions of the faculties—since it says "since yesterday," how could it not be the past? Next, the correspondence of the conditions of the faculties has five clauses: the first loses supramundane goodness, while the latter four lose worldly goodness: first, losing the goodness of faith in the Three Jewels; second, losing the goodness of generous giving; third, losing the goodness of eating little and lacking modesty and deference; fourth, losing the goodness of fierce sternness; fifth, losing the goodness of compassion and filial piety. Since it says "the Three Jewels," we know it is supramundane; the rest are worldly, the four kinds of goodness being as in the text. His original nature being fierce and stern but now gentle and kind means he only has the harmonious and simple goodness of feeling affection for his wife and loving his children. Being fierce and stern is unyielding valor; he has lost the goodness of protecting the Dharma. From "The physician, having heard this" onwards is the fourth part: expounding the Dharma for him. This also has three parts: first, expounding the Dharma; second, ceasing conversion; third, terminating the response. Expounding the Dharma has two parts: first, tentatively expounding it; second, exhaustively plumbing the source and re-expounding it. The first passage: smelling it represents tentatively expounding it. Knowing the seven fragrances and five stenches: the seven fragrances represent the seven outflows, and the five stenches represent the five desires. From "Touching the body" onwards is the second part, representing the discourse that plumbs the source. Approaching even closer, like touching the body, he sees only the three poisons. From "He said to the caretaker of the sick" onwards is the second part: ceasing conversion. Urgent business means going to convert in other places. Saying that he will come again tomorrow means that in the present there is no goodness, the conditions for conversion have ceased, and he temporarily points far to the future. Letting him do as he pleases without restriction means it is not regulated by the Buddha's precepts. From "The next day the messenger arrived" onwards is the third part: terminating the response. The messenger arriving represents evoking the Buddha once again. Since goodness still does not arise, he therefore says, "My work is not yet finished." From "Great King, the World-Honoured One" onwards is the second part: applying the metaphor. The text has three parts: first, the direct application; second, discriminating the icchantika; third, abiding in the three miserable realms to rescue and deliver them. Here, the first directly applies the metaphor, briefly matching the general idea. If viewed in light of the preceding metaphor, it matches only the latter two and does not match the first two. First, it matches the fourth: expounding the Dharma for him; next, it matches the third: observing that goodness cannot arise. From "The icchantika class" onwards is the second part: discriminating the icchantika. And when it is said here that it arises in the present or arises in a future life: if spoken in terms of actual events, in none of the three times does it exist; but if viewed far into the future, there is the sense of goodness arising. This also has two parts: first, teaching and transforming at the time of the cause; next, rescuing and delivering at the time of the effect. From "Just like a clean person" onwards is the third part: going to the three miserable realms to rescue and deliver them. From "The king said to Jīvaka" onwards is the second part: accepting the exhortation and going, as in the text.