大般涅槃經疏 23.21

23.21

「爾時會中」下，即是第二求問，先經家敘、次正發言。「歛」字亦為「撿」字，皆是恭敬之貌。次正發言。「爾時佛告」下，即是第三許問，先勸供養、次正許。初勸中三：先正勸、次釋、三結。初勸供中備勸三業，尊重是意、讚歎是口、迎送是身。「所以者何」下，二釋勸，文有法、譬、合。法中先明過去德、次明現在德。「善男子如師子」下，譬說，又二：先為佛作譬、次為菩薩作譬。佛譬中，先譬法身、次譬應迹。法身又為三：先總、次別、後結。初一句總譬。「自知身力」下五句別譬。諸德身即六度。力即十力。牙齒即智慧，斷截煩惱。四足即四如意。地即尸羅。巖穴即禪定。境尾即大悲大悲。俯救如尾下垂。聲即八音說法。三「若有能具」下，總結。「晨朝出穴」下，二明應身方便，又三：一正應，晨朝是暗終明始，譬惡滅善生之機，而能應之。次出穴，即是從法身起，頻伸為滅惡、欠呿為生善、四望即四無閡、發聲即說法，有十一事。三「一切禽獸」下，即是眾生得道。水性譬凡夫愛染，陸行譬二乘高原，飛譬降眾魔，香象譬制外道。「如彼野干」下，第二為菩薩作譬。野干者，先舉非、次明是。三年譬三行，然下合文於五行中略說此三。又梵行是化他。化他中，同其斷惑是病行、同其生善是嬰兒行，梵行兼之故不具說。「如來正覺」下，合譬，初合佛譬、次合菩薩譬。初文二：先合妙本為眾生、次合應迹。合初小不次第，備合十一事。合前欲壞實非師子詐作師子，合云為諸眾生而師子吼。前文云欲試身力，合云示眾十力（云云）。從「聖行」下，第二合應，但不合晨朝。「師子吼者」下，第三合前眾生得益。前有四句，今合直言決定說，所以降魔制外，兼釋師子吼義。次「聲聞緣覺」下，合菩薩譬，亦前合舉非、次合明是，如文。開譬合譬明佛、菩薩，二義宛然，豈可單釋品耶？「諸善男子」下，第三結勸供養。

From 'At that time, in the assembly' onward is the second part, requesting to ask questions: first the sūtra compiler narrates, and next comes the formal utterance. The character *liǎn* [restrain] is also written as *jiǎn* [check]; both are appearances of respect. Next is the formal utterance. From 'At that time the Buddha told' onward is the third part, granting permission to ask questions: first encouraging offerings, and next formally granting permission. Within the initial encouragement, there are three: first, the formal encouragement; next, the explanation; third, the conclusion. Within the initial encouragement of offerings, the three karmas are fully urged: respect pertains to the mind, praise pertains to the mouth, and welcoming and escorting pertain to the body. From 'Why is this?' onward is the second, explaining the encouragement; the text has the teaching, the metaphor, and the application. In the teaching, it first clarifies past virtues, and next clarifies present virtues. From 'Good son, just as a lion' onward is the metaphorical explanation, which is again twofold: first making a metaphor for the Buddha, and next making a metaphor for the bodhisattva. Within the metaphor for the Buddha, it first compares the dharmakāya, and next compares the responsive traces. The dharmakāya is again divided into three: first general, next specific, and finally the conclusion. The initial sentence is the general metaphor. From 'Knowing his own physical strength' onward, the five sentences are the specific metaphors: the body of various virtues is the six pāramitās; the strength is the ten powers; the teeth are wisdom, severing afflictions; the four feet are the four bases of psychic power; the ground is śīla; the mountain cavern is dhyāna-concentration; the tail is great compassion—bending down to save is like the tail hanging down; the sound is preaching the Dharma with the eight tones of voice. Third, from 'If there is one who can possess' onward, is the general conclusion. From 'Emerging from the cavern at dawn' onward is the second part, clarifying the skillful means of the responsive body, which is again threefold: first, the formal response—dawn is the end of darkness and the beginning of light, an analogy for the disposition where evil is extinguished and goodness arises, which he can respond to; next, emerging from the cavern is arising from the dharmakāya; stretching is extinguishing evil, yawning is generating goodness, looking in four directions is the four unobstructed knowledges, and roaring is preaching the Dharma—there are eleven matters; third, from 'all birds and beasts' onward is sentient beings attaining the path—water-dwellers symbolize the defiled attachment of ordinary people, land-walkers symbolize the high plateau of the two vehicles, flying creatures symbolize subduing the hosts of Māra, and the fragrant elephant symbolizes suppressing non-Buddhists. From 'Just as that jackal' onward is the second part, making a metaphor for the bodhisattva. Regarding the jackal: first it cites what it is not, and next clarifies what it is. The three years symbolize the three practices; however, in the subsequent application text, these three are briefly explained among the five practices. Furthermore, pure conduct (brahmacarya) is transforming others: within transforming others, sharing their severing of delusions is the practice of illness; sharing their generation of goodness is the infant practice; pure conduct incorporates them, so they are not stated in full. From 'The Tathāgata, the Fully Enlightened One' onward is the application of the metaphor: first applying the Buddha's metaphor, and next applying the bodhisattva's metaphor. The first text is twofold: first applying the marvelous origin for sentient beings, and next applying the responsive traces. The application of the first is slightly out of sequence, but fully applies the eleven matters: applying the previous 'wishing to destroy what is not truly a lion but deceitfully acting as a lion,' the application says 'roaring the lion's roar for all sentient beings'; the previous text said 'wishing to test his physical strength,' and the application says 'demonstrating the ten powers to the assembly' (and so forth). From 'noble practice' onward is the second, applying the response, but it does not apply the dawn. From 'The lion's roar is' onward is the third, applying sentient beings' attainment of benefit previously mentioned. Previously there were four sentences; now the application directly says 'definitive preaching,' which is why it subdues Māra and suppresses non-Buddhists, concurrently explaining the meaning of 'lion's roar.' Next, from 'śrāvakas and pratyekabuddhas' onward applies the bodhisattva's metaphor, also first applying the citation of what it is not, and next applying the clarification of what it is, as in the text. Opening the metaphor and applying the metaphor clarifies both the Buddha and the bodhisattva, two meanings distinctly manifest; how could one interpret the chapter title as referring to only one? From 'All good sons' onward is the third, concluding the encouragement of offerings.