大般涅槃經疏 5.14

5.14

今分文為三：一歎與、二斥奪、三勸獎。夫欲奪之必先與之，其譏請既切，今斥奪亦深；既斥其偽，復須示真，與奪抑揚自成次第。於此三中即是三雙：初、歎與為一雙，謂能得能離，是故須歎。次、斥奪為一雙，謂不得不離，不得真實、不離虛偽，是故須斥。三、勸獎為一雙，謂應離應得，昔教應離、新伊應得，是故須勸。初從「佛出世難」下，是歎與得離。又三：先釋、次譬、三結。初文五難，此與上文互有互無。上為俗人，不歎出家割愛難、不歎阿羅漢難。此中為出家人，不歎最後檀難、不歎聞法難，餘皆相應。離八難者，得人身、離三塗、值佛、離佛前後、欝單越、長壽天及邊地難，得出家離根不具難，得羅漢離世智難。次舉金沙曇華譬之。次「離於」下結之（云云）。從「汝等遇我」下，是斥奪不得不離。今點此意酬五譏者，汝等遇我，我初令汝得五難離八難，是我善始；今復使汝不應空過，是我令終。云何謂我有始無終？又取意釋，其上文云：生育諸子形貌端正是佛之始，付旃陀羅是佛無終。若取佛意，不應以親認佛。何者？其不識佛，非是王子、不識寶城、形不端正、無明自覆，即栴陀羅，何須遣付，此即無始無終迴過與諸比丘。從「我於往昔」下，第三即是酬其違本誓譏。夫難行苦行非止一塗，我甘之如薺。無上方便其門不小，未嘗吝惜。汝等放逸不受不行，於此大乘不肯作務，非我無惠。夫身命者，誰所不重？我輕生忽死經無量劫，指山指地骸骨倍多，指海指江髓腦非喻，況復妻子國城捐棄無數。如是恩德，但為汝等放逸無慚，繫在囹圄不得解脫，非我無恩。此以不慚不受之過還諸比丘。從「汝等比丘云何莊嚴」下，酬第二怖畏譏。我正法寶城功德具足，戒為牆壁，嚴峻絕險，眾魔群盜所不能闚。定為其塹，深廣波瀾無涯無底，五塵六賊沒溺沈淪。慧為埤堄，鑒微識遠，博達今古，明了具足。我城如是，何所不威？何所可畏？汝等比丘無城無嚴，有怖有畏，故迴怖畏還諸比丘。從「汝今遇是」下，酬其第四不平等譏。此正法城表裏皆寶，琳琅充溢、瓖琦煥爛，非但無窮復無遮閡。商人遇之執持偽礫，取者鄙吝非城不等，此以偏過迴還比丘。從「汝諸比丘」下，酬其第五無大慈悲不示坦道。譏汝下心知足是不厭小徑，不貪大乘是不欣坦道，披服袈裟是不厭糞埽，不染淨法是不欣纓絡，多處乞食是不厭貧里，不求法食是不欣上昧，剃除鬚髮是不厭小智，不為正法是不欣大明。汝既不厭，悲無所拔；汝既不欣，慈無所與。盤桓隘路憎背坦道，此以無欣無厭之過還諸比丘。已懸酬五譏竟，今更帖文。從「汝等遇我」下，是第二不得不離一雙。文為二：先略明不得不離、次廣明不得不離。汝等遇我是略明不得，不應空過是略明不離。我者即是真佛，此佛亦我亦常亦淨，即是法身金剛之身，非後邊身、非雜食身。如此真佛汝所不識，但識應化，化非真佛、非說法人。《淨名》云「汝不見佛、不聞法、不入眾數，與六師等。」不識真佛是斥其不得，不應空過此奪其不離。云何不離？雖離八難，不得無難；雖得四果，不得真果。果既非真、難亦不離，故言空過，即是奪其不得。次從「我於往昔」下，廣斥不得。文為二：一斥不得真三寶、二廣示真三寶。斥文為三：一廣釋真佛、二廣釋真法、三廣釋真僧。廣示此三，彰其不得。初釋真佛又兩：先舉道前方便，故言我於往昔；次舉道後方便，故言今得無上方便。將後例前，皆是無上。無上方便者，道前是圓因，下文云「復有一行是如來行。」道後是圓用，下文云「二鳥雙游。」舉前舉後無上方便，釋成真佛常樂我淨汝所不識，而汝識者灰斷入滅，無道後圓用，雖有道前非無上圓因，此是斥其不見真佛。從「汝等云何莊嚴」下，廣釋不見真法。夫真法者，即真善妙色，出生妙善甘露，圓滿具足無缺。亦名醍醐，一切諸藥悉入其中。一切三學種種功德，縱橫高廣充溢彌滿，猶如寶城牆塹埤堄，乃名真法。汝以空觀除惑，惑盡則觀亡，以身智為有餘涅槃；若入無餘，灰身滅智同空永寂。《淨名》云貧所樂法，《攝論》為下劣乘，《法華》云鄙事，此經稱偽礫。此是斥其不得真法。從「汝諸比丘勿以下心」下，廣斥不得真僧。又二：先總斥下心不慕上法、次別約因果功德斥之。本以因果功德名僧，汝之因果皆非真僧，雖服袈裟，非破五住惡、非怖內外魔；雖行乞食，經歷多處，非應供乞士；雖剃除鬚髮，非殺賊不生，則非真僧。上舉真佛法斥偽佛法而不出於偽佛法相，今斥偽僧亦不出真僧之相。前後互現，亦是舉真即知偽、舉偽即知真。從「汝諸比丘今當真實」下，示真三寶。文為二：先標，今當真實是也。真對昔偽，實對昔虛。二正示者，今我現在是也。我即佛寶，大眾和合即僧寶，如來法性即法寶。法寶之中具於三點，如來即般若，法性即法身，不倒即解脫。此三稱藏，藏一切法，佛僧例然。三從「是故汝等」下，是應離應得一雙。又二：初勸離偽、次勸修真。初文者，夫偽體者，正由無明，無明未除不得免偽，故勸捨無明。「諸比丘譬如大地」下，是勸修真。文為四：一譬說祕密藏、二法說祕密藏、三釋祕密藏、四結祕密藏。譬為三：一大地譬、二諸山藥草譬、三為眾生用譬。大地非但普載而已，亦不生而生生於藥草，亦無用而用為眾生用。藥草所生不離能生，亦即所生為眾生用。眾生雖復取用，亦業招大地福感藥草。三種宛轉不得相離，種別不一。一即具三，可以譬祕；三即是一，可以譬密；具一切物，可以譬藏。故舉此譬祕密之藏。次從「我法亦爾」下，即以法合譬，以明祕藏。於中有順合、超合，欲表祕藏自在不定不可思議。初我法亦爾者，此順合。法身如大地，大地如法身，故言亦爾。舉三法身，合大地三義。出生妙善甘露法味，此舉三般若，合諸山藥草三義。為眾生用，舉三解脫，合用中三義。我今當令一切眾生入祕密藏，即超合用。諸子四部入祕密藏，即超合藥草。我亦自入，超合大地。病苦愈者，藥地之功息矣，安住湛然，眾生得益；般若功亡，法身之用息矣，同歸至寂祕密藏中。一切眾生是初發心，擬初住位；四眾是中心，擬四十位；佛是後心，擬妙覺位。同入祕藏，咸見佛性。問：眾生入者與佛同耶？答：六位分別（云云）。

Now the text is divided into three parts: first, praising and granting; second, reproaching and depriving; third, exhorting and encouraging. For when one wishes to deprive them, one must first grant to them. Since their reproachful entreaty was earnest, the present reproach and deprivation are likewise profound. Having rebuked their falsehood, he must further reveal the true; granting and depriving, depressing and exalting naturally form an order. Within these three, there are precisely three pairs: First, praising and granting make one pair: that is, being able to obtain and able to leave; therefore he must praise them. Second, reproaching and depriving make one pair: that is, having not obtained and not left—not obtaining the real and not leaving the false; therefore he must reproach them. Third, exhorting and encouraging make one pair: that is, what should be left and what should be obtained—the former teaching should be left, and the new letter *i* should be obtained; therefore he must exhort them. First, from "It is difficult for a Buddha to appear in the world" onward is praising and granting their obtaining and leaving. This again has three parts: first, explanation; second, metaphor; third, conclusion. In the initial passage on the five difficulties, between this and the previous text there are mutual inclusions and omissions. Above, it was for laypeople, so it did not praise the difficulty of leaving home and cutting off affection, nor did it praise the difficulty of becoming an arhat. Here, it is for renunciants, so it does not praise the difficulty of the final almsgiving, nor does it praise the difficulty of hearing the Dharma; the rest all correspond. As for leaving the eight difficulties: obtaining a human body leaves the three destinies; encountering a Buddha leaves the difficulties of being born before or after a Buddha, Uttarakuru, the long-lived devas, and the borderlands; obtaining renunciation leaves the difficulty of deficient sense faculties; and obtaining arhatship leaves the difficulty of worldly cleverness. Next, he adduces the metaphors of gold sand and the *uḍumbara* flower. Next, from "free from" onward concludes it (and so on). From "You have encountered me" onward is reproaching and depriving regarding their having not obtained and not left. Now, pointing out this meaning to respond to the five reproaches: you have encountered me, and I initially caused you to obtain the five difficulties and leave the eight difficulties; this is my good beginning. Now I further cause you not to pass [your lives] in vain; this is my bringing it to completion. How can you say I have a beginning but no end? Furthermore, interpreting the meaning: the text above states that giving birth to sons of upright appearance is the Buddha's beginning, while handing them over to a caṇḍāla is the Buddha's lack of an end. If one grasps the Buddha's intent, one should not take kinship to recognize the Buddha. Why? Those who do not recognize the Buddha are not princes, do not recognize the jewel city, are not of upright appearance, and are obscured by ignorance; they are precisely caṇḍālas, so what need is there to dispatch and hand them over? This returns the fault of having neither beginning nor end back to the monks. From "In the past I" onward, the third is precisely responding to the reproach of violating his original vow. Difficult practices and austerities were not limited to a single path; I found them as sweet as shepherd's purse. The gates of the unsurpassed expedient means are not small, and I have never begrudged them. You, being negligent, neither received nor practiced them, and were unwilling to labor in this Great Vehicle; it is not that I lacked kindness. As for life and limb, who does not cherish them? I took life lightly and disregarded death through immeasurable kalpas; pointing to the mountains and pointing to the earth, my skeletons are many times more; pointing to the seas and pointing to the rivers, my marrow and brains defy metaphor, to say nothing of wives, children, countries, and cities cast away without count. For such grace and virtue, only because you were negligent and shameless, bound in a dungeon unable to attain liberation, it is not that I lacked benevolence. This returns the fault of lacking shame and not receiving [the teaching] back to the monks. From "O monks, how have you adorned" onward responds to the second reproach regarding fear. My jewel city of the true Dharma is fully endowed with virtues: morality is its wall, stern, precipitous, and inaccessible, which the hordes of māras and robbers cannot peer over; concentration is its moat, deep, wide, billowing, shoreless and bottomless, wherein the five dusts and six thieves drown and sink; wisdom is its parapet, discerning the subtle and perceiving the distant, broadly mastering past and present, complete and luminous. Since my city is like this, what does it not awe? What is there to fear? You monks have neither city nor adornment, and you have terror and fear; therefore he returns the terror and fear back to the monks. From "You now encounter this" onward responds to the fourth reproach regarding inequality. This jewel city of the true Dharma is precious inside and out, filled with fine jade, brilliant and dazzling; not only is it inexhaustible, but it also has no obstruction. When merchants encounter it, they hold onto false gravel; that the collectors are base and stingy is not the inequality of the city. This returns the fault of partiality back to the monks. From "You monks" onward responds to the fifth reproach of lacking great compassion and not showing the broad and level path. Reproaching you: being content with an inferior mind is not disliking the narrow path; not craving the Great Vehicle is not longing for the broad and level path; wearing the kaṣāya is not disliking dung-swept rags; not being dyed by the pure Dharma is not longing for necklaces; begging food in many places is not disliking poor neighborhoods; not seeking the food of Dharma is not longing for the supreme flavor; shaving off hair and beard is not disliking small wisdom; and not striving for the true Dharma is not longing for great illumination. Since you do not dislike [the inferior], compassion has nothing to pull you out of; since you do not long for [the superior], friendliness has nothing to bestow upon you. Hesitating on the narrow path, hating and turning your back on the level path—this returns the fault of lacking longing and lacking dislike back to the monks. Having implicitly responded to the five reproaches above, now we further track the text. From "You have encountered me" onward is the second pair of having not obtained and not left. The text has two parts: first, briefly explaining not obtaining and not leaving; second, extensively explaining not obtaining and not leaving. "You have encountered me" briefly explains not obtaining; "you should not pass [your lives] in vain" briefly explains not leaving. "I" refers to the true Buddha. This Buddha is self, permanent, and pure; that is, the Dharmakāya, the adamantine body, not the body of the final boundary, not the body of mixed food. Such a true Buddha you do not recognize; you only recognize the response and transformation [body]. The transformation is not the true Buddha and does not preach the Dharma. The *Vimalakīrtinirdeśa* says: "You do not see the Buddha, do not hear the Dharma, and do not enter the ranks of the Saṅgha, being equal to the six masters." Not recognizing the true Buddha reproaches their not obtaining; "you should not pass [your lives] in vain" deprives them of their not leaving. How have they not left? Although they have left the eight difficulties, they have not attained the state of no difficulty; although they have obtained the four fruits, they have not obtained the true fruit. Since the fruit is not real, the difficulties are also not left; hence it says "pass [your lives] in vain," which is precisely depriving them of their not obtaining. Next, from "In the past I" onward extensively reproaches not obtaining. The text has two parts: first, reproaching the failure to obtain the true Three Jewels; second, extensively revealing the true Three Jewels. The text of reproach has three parts: first, extensively explaining the true Buddha; second, extensively explaining the true Dharma; third, extensively explaining the true Saṅgha. Extensively revealing these three demonstrates their failure to obtain. First, explaining the true Buddha also has two parts: first, adducing the expedients prior to the path, hence saying "in the past I"; second, adducing the expedients posterior to the path, hence saying "now I have attained the unsurpassed expedient means." Comparing the latter to the former, both are unsurpassed. As for the unsurpassed expedient means: prior to the path is the perfect cause, as the later text states, "There is another practice which is the practice of the Tathāgata"; posterior to the path is the perfect function, as the later text states, "the two birds swimming together." Adducing the unsurpassed expedients before and after explains and completes the true Buddha as permanent, blissful, self, and pure, whom you do not recognize. What you recognize is ash and extinction entering cessation, lacking the perfect function posterior to the path; although it has [practices] prior to the path, they are not the unsurpassed perfect cause. This reproaches their failure to see the true Buddha. From "How have you adorned" onward extensively explains not seeing the true Dharma. The true Dharma is true, excellent, wonderful form, giving birth to wonderful, wholesome ambrosia, perfect and complete without deficiency. It is also called ghee, into which all medicines enter. All the various virtues of the three trainings, horizontal and vertical, high and broad, fill and pervade it, just like the walls, moats, and parapets of the jewel city; only this is named the true Dharma. You use the contemplation of emptiness to eliminate defilements; when defilements are exhausted, the contemplation perishes, taking body and wisdom as the nirvāṇa with remainder; if you enter [nirvāṇa] without remainder, ash body and annihilated wisdom become eternally quiescent, identical to emptiness. The *Vimalakīrtinirdeśa* calls it "the dharma delighted in by the poor"; the *Mahāyānasaṃgraha* takes it as the "inferior vehicle"; the *Lotus Sūtra* calls it "base work"; and this sūtra terms it "false gravel." This reproaches their failure to obtain the true Dharma. From "You monks, do not with an inferior mind" onward extensively reproaches failure to obtain the true Saṅgha. This again has two parts: first, generally reproaching the inferior mind that does not aspire to the superior Dharma; second, separately reproaching them in terms of the virtues of cause and fruit. Originally, one is called a monk based on the virtues of cause and fruit. Your causes and fruits are none of them the true Saṅgha. Although you wear the kaṣāya, you have not broken the evils of the five entrenchments, nor do you terrify internal and external māras; although you practice begging food and pass through many places, you are not mendicants worthy of offerings; although you have shaved off hair and beard, you have not slain the thieves or attained non-arising, and thus are not the true Saṅgha. Above, he adduced the true Buddha and Dharma to reproach the false Buddha and Dharma without presenting the characteristics of the false Buddha and Dharma; now, he reproaches the false Saṅgha without presenting the characteristics of the true Saṅgha. The before and after mutually reveal each other; likewise, adducing the true makes known the false, and adducing the false makes known the true. From "You monks should now truly" onward reveals the true Three Jewels. The text has two parts: first, designating—"should now truly" is this. "True" contrasts with former falsehood; "real" contrasts with former unreality. Second, directly revealing—"now I am present" is this. "I" is the Buddha jewel; the harmony of the great assembly is the Saṅgha jewel; the Tathāgata's dharmatā is the Dharma jewel. Within the Dharma jewel, the three dots are complete: the Tathāgata is prajñā, the dharmatā is the Dharmakāya, and non-inversion is liberation. These three are called the treasury, which stores all dharmas; the Buddha and the Saṅgha are likewise. Third, from "Therefore you" onward is the pair of what should be left and what should be obtained. This again has two parts: first, exhorting them to leave the false; second, exhorting them to cultivate the real. In the first text: the essence of the false stems precisely from ignorance; as long as ignorance is not eliminated, one cannot escape the false; therefore he exhorts them to discard ignorance. From "O monks, just as the great earth" onward is exhorting them to cultivate the real. The text has four parts: first, metaphorically explaining the secret treasury; second, doctrinally explaining the secret treasury; third, interpreting the secret treasury; fourth, concluding the secret treasury. The metaphor has three parts: first, the metaphor of the great earth; second, the metaphor of the mountains and medicinal herbs; third, the metaphor of being used by sentient beings. The great earth not only universally supports, but also without producing produces and gives birth to medicinal herbs, and without functioning functions to be used by sentient beings. What the medicinal herbs produce is not separate from that which can produce them, and what is produced is also used by sentient beings. Although sentient beings take and use them, their karma also brings about the great earth, and their merit induces the medicinal herbs. The three kinds turn reciprocally and cannot be separated, yet their types differ and are not one. One is endowed with three, which can serve as a metaphor for "secret" (*bì*); three are one, which can serve as a metaphor for "hidden" (*mì*); containing all things can serve as a metaphor for "treasury" (*zàng*). Therefore, this is adduced to metaphorize the secret treasury. Next, from "My Dharma is also like this" onward directly matches the doctrine to the metaphor to clarify the secret treasury. Within this, there are direct matches and leaped matches, intending to show that the secret treasury is sovereign, unfixed, and inconceivable. First, "My Dharma is also like this" is the direct match: the Dharmakāya is like the great earth, and the great earth is like the Dharmakāya, hence saying "is also like this." Adducing the three Dharmakāyas matches the three meanings of the great earth. Giving birth to the wonderful, wholesome ambrosia flavor of Dharma: this adduces the three prajñās to match the three meanings of the mountains and medicinal herbs. Being used by sentient beings: this adduces the three liberations to match the three meanings within the function. "I shall now cause all sentient beings to enter the secret treasury" is the leaped match to the function. "The sons and the four assemblies enter the secret treasury" is the leaped match to the medicinal herbs. "I shall also enter myself" is the leaped match to the great earth. When afflictions and sufferings are healed, the efficacy of the herbs and earth ceases; dwelling serenely in tranquility, sentient beings obtain benefit; when the work of prajñā ceases, the function of the Dharmakāya ceases, together returning to the utmost quiescence within the secret treasury. All sentient beings are those of the initial resolve of mind, mapped to the stage of the first abiding; the four assemblies are the intermediate mind, mapped to the forty stages; the Buddha is the final mind, mapped to the stage of wonderful enlightenment. Together entering the secret treasury, all see the buddhadhātu. Question: Is the entry of sentient beings identical to that of the Buddha? Answer: Differentiated according to the six stages (and so on).