大般涅槃經疏 31.24

31.24

起卷是第三單明生善，兩番問答。初為三：一緣起、二正問、三結問。緣起中法、譬、合（云云）。「若從是義」下，二正問。用煩惱為眾生，眾生復是煩惱。煩惱為眾生，即是因苦而無善；眾生復是煩惱，即是果苦不善。若爾，俱不善，云何而得生於善法？何得復有妙藥王耶？「若言」下，三結問。佛答為三：初歎問、次合前譬、三結能修之人即佛性力。初歎如文。「雪山」下，次合前譬。然前妙藥譬於佛性，今云藥王即淨梵行，在言少異。「若有眾生」下，三結，如文。「迦葉白佛」下，第二問答，正出所生之行，此更問前意，何等眾生有清淨梵行。佛答為二，初總答所問、次別答。初總中，先譬、次合。佛答意者，眾生亦不盡具有此梵行。如世果子其已是果，但此果不必併生於子，鳥食火燒水爛則不能生；不被三事，即能生子。眾生亦爾，不能修者是煩惱果，而於果上復生惑因。若修善者，即但有惑果，無有惑因，即此眾生身中有清淨梵行。

The opening of the fascicle is the third [division], solely explaining the generation of goodness, with two exchanges of question and answer. The first has three parts: first, the contextual arising; second, the question proper; third, the concluding question. Within the contextual arising are the dharma, metaphor, and application (and so forth). From "If according to this meaning..." onward is the second, the question proper. Defilement is taken as sentient beings, and sentient beings in turn are defilement. Defilement being sentient beings means that it is causal suffering and devoid of goodness; sentient beings in turn being defilement means that it is fruitional suffering and unwholesome. If so, both being unwholesome, how can wholesome dharmas be generated? How could there again be a wonderful king of medicines? From "If it is said..." onward is the third, the concluding question. The Buddha's answer has three parts: first, praising the question; next, applying the previous metaphor; third, concluding with the person capable of cultivating it, namely the power of the buddhadhātu. The initial praise is as in the text. From "The Snow Mountains..." onward is the second, applying the previous metaphor. Now, previously the wonderful medicine was a metaphor for the buddhadhātu, whereas here it says the king of medicines is pure brahma-conduct; there is a slight difference in expression. From "If there are sentient beings..." onward is the third, conclusion, as in the text. From "Kāśyapa addressed the Buddha..." onward is the second question and answer, directly presenting the practice that is generated. This further inquires into the previous intent: which sentient beings possess pure brahma-conduct? The Buddha's answer has two parts: first, an overall answer to what was asked; next, a specific answer. In the initial overall part, first is a metaphor, then the application. The intent of the Buddha's answer is that sentient beings also do not all fully possess this brahma-conduct. Just as with fruit in the world, it is already a fruit, but this fruit does not necessarily also produce seeds: if eaten by birds, burned by fire, or rotted by water, it cannot produce them; if unaffected by these three things, it can produce seeds. Sentient beings are also like this: those who cannot cultivate are the fruit of defilements, and upon this fruit they further generate the cause of delusions. If one cultivates goodness, then one only has the fruit of delusions and does not have the cause of delusions; this sentient being possesses pure brahma-conduct within their body.