大般涅槃經疏 27.14

27.14

「有二種人」下，第二明能轉障治道，又三：初轉障人、次轉障行、三明轉相。初人又二：先法說、次舉十二譬。初後二譬有合，中十無合。中十譬中，第九譬云無副軸者，二說：一云乘車遠行須儲軸為副，擬備折傷，如天子御車，有副牛代倦。二解云此字誤，應是「輻軸」。若欲乘車，須此輻軸。「師子吼言」下，第二明轉障之行，有問有答。初問中二：先領旨、次正問。問意：何等輕業重受？何等重業輕受？佛答，又三：先出愚智二人輕重不定、次舉六復次、次以十四善男子譬說及多雜喻。初文又二：初出人、次法說廣明其相。云身戒心慧者，合束為言只是戒慧二事。若然，修此戒慧能令重業為輕，無此二事令輕為重。離而為語，故云修身修戒、修心修慧。身是七支，戒防意地，修心靜攝，修慧者是般若。七種淨戒者，即七支戒。不修心謂不修三種相，即是入住出三相，又不能觀生住滅三相無生無住無滅。不修慧者，謂不修梵行，梵行中具三法，以慧為正。次六復次者，第一可見。第二文中身數者，五陰五根四大等數。下戒者，即雞狗牛雉等戒。又言為天五欲而持戒者，即是下戒。邊戒者，河西云：外道五戒非佛法內，內方名中，故名曰邊。或言窮惡欲邊，持樂戒者即是窮於樂邊，持苦戒者即窮於苦邊。餘四如文。十四善男子中，第二云火天者，火是天口。若供養之無燒魚肉煙氣至天，天得此氣故是天口。又外道事火以火為師，又用此火供養於師，以尊師故呼火為天口。最後雜喻中云兜羅茸者，楊華。身者，八尺。相者，五包也。因者，飯食等也。果者，過去五戒感身為果。聚者，色陰聚也。身一者，總彼假實合成一身。身二者，四大和合所得。此身自身，他者彼身。又此身者，業力所得；他身者，即遺體。身滅者，念念不住。身等者，有人觀身與虛空等。又言六道各有身，故言等。身修即所修之法，修者能修之人，還是人法。後戒慧例應可解。

From "There are two kinds of people" below is the second [part], clarifying the path that remedies and is able to transform hindrances, which also has three parts: first, the persons who transform hindrances; next, the practices that transform hindrances; third, clarifying the characteristics of transformation. The first, on persons, also has two parts: first, the doctrinal explanation; next, citing twelve analogies. The first and last two analogies have applications; the ten in the middle have no applications. Among the middle ten analogies, the ninth analogy mentions "lacking a spare axle"; there are two explanations. One says: when riding a carriage on a long journey, one must keep an axle in reserve as a spare to prepare against breakage, just as when the Son of Heaven drives a carriage, there are spare oxen to substitute for the weary. The second explanation says that this character is an error and should be "spokes and axle" (fúzhóu); if one wishes to ride a carriage, one must have these spokes and axle. From "Siṃhanāda said" below is the second, clarifying the practice of transforming hindrances, in which there are questions and answers. The initial question has two parts: first, grasping the main point; next, the direct question. The intention of the question is: What kind of light karma is received heavily? What kind of heavy karma is received lightly? The Buddha answers, which also has three parts: first, presenting the two persons—the foolish and the wise—and the unfixed nature of light and heavy; next, citing six repetitions of "furthermore"; next, explaining with the analogies of the fourteen good sons and many miscellaneous analogies. The first text also has two parts: first, presenting the persons; next, the doctrinal explanation broadly clarifying their characteristics. Regarding "body, precepts, mind, and wisdom": spoken of comprehensively, these are merely the two matters of precepts and wisdom. If so, cultivating these precepts and wisdom can make heavy karma light, while lacking these two matters makes light karma heavy. Spoken of separately, it therefore says: cultivating the body, cultivating precepts, cultivating the mind, cultivating wisdom. "Body" is the seven actions [of body and speech]; "precepts" guard the mental ground; "cultivating the mind" is quiet concentration; "cultivating wisdom" is prajñā. The "seven kinds of pure precepts" are the precepts of the seven actions. "Not cultivating the mind" means not cultivating the three kinds of marks, which are the three marks of entering, staying, and exiting; nor can one contemplate the three marks of arising, staying, and cessation as being without arising, without staying, and without cessation. "Not cultivating wisdom" means not cultivating brahma-conduct; brahma-conduct contains three dharmas, with wisdom as primary. Next, as for the six repetitions of "furthermore": the first is plain to see. In the text of the second, "bodily categories" refers to categories such as the five skandhas, five faculties, and four great elements. "Inferior precepts" refers to the chicken, dog, cow, and pheasant precepts. It is also said that upholding precepts for the sake of heavenly five desires constitutes inferior precepts. As for "marginal precepts," Héxī says: the five precepts of non-Buddhists do not fall within the Buddhadharma; only the internal is called the middle, hence they are called "marginal." Alternatively, it is said that they exhaust the margins of evil desires; upholding precepts of pleasure exhausts the margin of pleasure, and upholding precepts of suffering exhausts the margin of suffering. The remaining four are as in the text. Among the fourteen good sons, the second mentions the "Fire Deva": fire is the mouth of the devas. If one makes offerings to it, smoke from roasting fish and meat rises to the heavens without burning, and the devas receive this smoke, which is why it is the mouth of the devas. Furthermore, non-Buddhists serve fire, taking fire as their master, and they also use this fire to make offerings to their master; out of veneration for their master, they call fire the mouth of the devas. In the final miscellaneous analogies, "tula down" means willow catkins. "Body" means eight feet [in height]. "Marks" are the five wrappings. "Cause" is food and drink, etc. "Fruit" is the past five precepts bringing about the body as retribution. "Aggregate" is the aggregate of the form skandha. "One body" means combining those provisional and real [factors] into a single body. "Two bodies" means that which is obtained from the harmony of the four great elements. "This body" is one's own body; "other" is the other's body. Furthermore, "this body" is that which is obtained through karmic power; "other body" is the physical remains. "Cessation of the body" means not abiding from moment to moment. "Equality of the body" means that someone contemplates the body as being equal to empty space. It is also said that each of the six paths has a body, hence it says "equal." "Bodily cultivation" is the dharma that is cultivated; the "cultivator" is the person capable of cultivation—again, these are person and dharma. The subsequent [explanations of] precepts and wisdom should be understood analogously.