大般涅槃經疏 21.11

21.11

起卷釋第七念漏。又二：先明漏相、次明菩薩無漏能斷念漏。行心邪念為漏，理應具三受中生念漏，今偏據苦中生念漏，起貪瞋等過。「菩薩」下，第二明菩薩無漏，又三：法、譬、結。初少許法說，正明菩薩思惟能斷念漏，凡夫愚人不能思惟令其漏滅。從「譬如有王」下，第二譬說，為二：先譬、次合。初譬者，說之不同，或七八九，望下合文應是八譬：一四蛇、二五旃陀羅、三詐親、四聚落、五六賊、六大河、七草筏、八到岸。束八為三：初六譬道緣、次一譬修道、後一譬得果。初言王者，三解：一云佛說眾生身中四大；二云無明能構眾生四大之身；三云此經詮眾生四大各相違害譬之如蛇。篋譬一身，養食譬摩洗。準法者，依所作惡，品有輕重。戮之都市者，斷善根、絕慧命，其事顯然，故云都市。切令者，敦惡莫作、誡善奉行。逃走者，若得真解，彰顯而去；今初伏惑，故言逃走。次「王時復遣」下，五旃陀羅用譬五陰，刀譬無常苦。迴顧者，欣涅槃為逃走，厭生死為迴顧。三「是時五人」下，詐親譬。藏刀者，以虛妄我覆於無我，妄樂覆苦。密遣一人，一人譬愛。五陰行心有此貪愛能惑眾生，故言詐親。四「其人不信」下，聚落譬，譬於五根。五根即是識所棲託，如人居聚落。𬎩器者，舊云是重口罌、譬五根重。沓字書為洪音。既不見人即人空、求物不得即法空。坐地者、安心空境。五「聞空中聲」下，六賊譬，譬於六塵能劫善財。空聲，譬於聞佛教中說有六塵。夜來者，無明闇心蔽此六塵。六「路值一河」下，譬遇惑流。但諸眾生恒在煩惱，那忽云值？然都未修道，則不知惑過；今始研心，知其為閡，故名為值。斷常衝擊，譬之漂急。乏戒定慧，故無船筏。七「即取種種」下，筏譬修道，運手動足譬道用。筏不可依，慮善微弱不能勝濟。身倚者，心依此善截流而去。草木，譬眾善法。兩手，譬權實二智。兩足，譬戒定二善。八「即達彼岸」下，譬得涅槃果。在此在流多有所畏，既度到果必無所怖。

Opening the scroll, the text explains the seventh, the outflow of mindfulness (smṛti-āsrava). This also has two parts: first, clarifying the characteristics of the outflow; second, clarifying that the bodhisattva, being free of outflows, is able to sever the outflow of mindfulness. The mind of volitional formations having erroneous mindfulness constitutes the outflow. In principle, the outflow of mindfulness should be generated amidst all three feelings, but here it specifically relies on the generation of the outflow of mindfulness amidst suffering, which gives rise to faults such as greed and anger. From "The bodhisattva" downward is the second part, clarifying that the bodhisattva is free of outflows, which again has three parts: the doctrinal statement, the parable, and the conclusion. First, the brief doctrinal statement directly clarifies that through reflection the bodhisattva is able to sever the outflow of mindfulness, whereas foolish ordinary persons are unable to reflect and bring about the extinction of its outflows. From "Suppose there was a king" downward is the second part, the presentation through parables, which has two sections: first the parable, and second the application. As for the initial parable, explanations of it differ, counting seven, eight, or nine [elements]; looking ahead to the subsequent text of the application, there should be eight parables: (1) the four serpents, (2) the five caṇḍālas, (3) the feigned friend, (4) the village, (5) the six bandits, (6) the great river, (7) the grass raft, and (8) reaching the opposite shore. Grouping the eight into three: the first six illustrate the conditions for the path; the next one illustrates cultivating the path; and the last one illustrates attaining the fruit. The initial mention of the "king" has three interpretations: the first says that the Buddha speaks of the four great elements within the bodies of sentient beings; the second says that ignorance can construct the body of the four great elements in sentient beings; the third says that this sūtra expounds how the four great elements in sentient beings mutually conflict and harm one another, comparing them to serpents. The "box" illustrates the single body; "feeding and nourishing" illustrates massaging and washing. "According to the law" means [punishing] according to the evil committed, with grades of severity. "To execute him in the city marketplace" means severing the roots of goodness and cutting off the life of wisdom, a matter that is public and evident, hence called "the city marketplace." "Strictly ordering" means strictly demanding that evil not be done and admonishing that good be practiced. "Fleeing" means that if one attained true understanding, one would depart openly and clearly; here, since one is only initially subduing afflictions, it says "fleeing." Next, from "The king then again dispatched" downward, the five caṇḍālas are used to illustrate the five aggregates, and the knives illustrate the suffering of impermanence. "Looking back": joyfully seeking nirvāṇa is "fleeing"; being weary of birth and death is "looking back." Third, from "At that time the five men" downward is the parable of the feigned friend. "Hiding the knife" means using a false self to conceal non-self, and false pleasure to conceal suffering. "Secretly dispatching one man": the one man illustrates craving. In the volitional formations of the five aggregates, this greed and craving can deceive sentient beings, hence it is called "feigned friend." Fourth, from "That man did not believe" downward is the parable of the village, which illustrates the five sense faculties. The five sense faculties are the dwelling and reliance of consciousness, just as people inhabit a village. "Worn vessels" (𬎩器): the old [commentary] says these are narrow-necked jars with double rims, illustrating the heaviness of the five faculties. The character 𬎩 (tà) is pronounced like hóng in the dictionaries. Since one sees no person, that is the emptiness of persons; seeking things and finding none, that is the emptiness of phenomena. "Sitting on the ground" means resting the mind in the realm of emptiness. Fifth, from "Hearing a voice in the air" downward is the parable of the six bandits, illustrating the six sense objects' ability to plunder the wealth of goodness. The "voice in the air" illustrates hearing the Buddha's teaching that explains there are six sense objects. "Coming at night" means the dark mind of ignorance cloaks these six sense objects. Sixth, from "Encountering a river on the road" downward illustrates meeting the stream of afflictions. Sentient beings are constantly in the midst of afflictions, so why say "encountering"? Before cultivating the path, one does not know the faults of afflictions; now, beginning to investigate the mind, one knows they are obstacles, hence it is called "encountering." The impact of [the extremes of] annihilationism and eternalism is illustrated by the rushing torrent. Lacking morality, concentration, and wisdom, there is no boat or raft. Seventh, from "Immediately gathering various [reeds]" downward, the raft illustrates cultivating the path; moving the hands and feet illustrates the functioning of the path. "The raft cannot be relied upon" reflects concern that goodness is weak and cannot overcome [the torrent] and deliver [one]. "Leaning the body [upon it]" means the mind relies on this goodness to cut across the stream and depart. The grass and wood illustrate the manifold wholesome dharmas. The two hands illustrate the two kinds of wisdom, provisional and real. The two feet illustrate the two virtues of morality and concentration. Eighth, from "Immediately reached the other shore" downward illustrates attaining the fruit of nirvāṇa. While here and while in the stream, there is much to fear; having crossed over to the fruit, there is surely nothing to dread.