大般涅槃經疏 6.15

6.15

三「時王問言」下，重問。四「客醫答言」下，重答。又二：先唱兩章門、次釋兩章門。初唱章門者，初即毒藥邪常章門，二即甘露真常章門。次「云何是乳」下，釋兩章門。又二：先廣釋甘露、後略解毒藥。所以爾者，既廣識甘露，反此即毒，不勞繁文。就初釋甘露章又三：牒、釋、結。初牒可見。次「若是乳牛」下，釋章門。舊解七事：初事者，本明於乳而言牛者，欲明乳從牛出，譬教是佛說。此言牛者，為犢子時不食酒糟等，後成大牛，其乳則善。譬為菩薩時已不起斷常，果時多得。諸法師云：酒糟能令荒醉，以譬五欲之愛。滑草滑利，則譬利使。麥䴬麁澁，以譬鈍使。興皇云：酒是真味，糟糠則無，譬橫說求真，無復真味。又云：酒清浮在上、糟沈濁在下，譬斷常高下。滑草譬貪欲，麥䴬譬瞋恚。次「其犢調善」下，第二事，明復有善好眷屬放牧之處。第三事，所行境界不高不下。二解：一云慢心為高、愛心為下。又云：二乘為高、凡夫在下。「飲以清水」下，第四事，明唯有般若清水，無戲論馳動。「不與特牛」下，第五事，外譬特牛是無乳之牛，內合諸惡知識斷常之人，不受中道圓常之教，即是特牛。「飲食調適」下，第六事，舊云：禪定之水譬之如飲，智慧資糧喻之如食，明定慧二事並得所宜。又云：正以此慧方便自資，不令失所，故言調適。行住得所，第七事，舊云：精進勤策名為行，取捨調停故言住。又云：常在中道平正，故言行住得所。次「除是乳已」下，釋毒藥章門。今明是義不然。何者？既舉甘露破於毒乳，應辨常義破於無常，何用利鈍兩使釋滑草麥䴬，復將矜己以蔑人解？高原下濕，此與聲聞斷見思何異？共二乘無我我所何殊？同於無常，如何破病？今所不用。今釋七事：牛譬教主，即喻法身常身，舍那尊特異於無常丈六。乳譬常教，此乳亦名醍醐，下文云「牛食忍草即出醍醐。」是其義也。酒糟者，酒清譬無為定，糟濁譬有為定。佛不耽染真諦三昧，如不食酒。不味者，俗諦三昧如不食糟。滑草麥䴬者，泥洹智易得如滑，分別智難生如䴬。佛智非一切智、非道種智。其犢調善者，得中道理，柔和善順。不處高原下濕者，不以涅槃為證，不以生死可住。飲以清水者，非五欲淤泥、非無明闇濁，離此二邊，即佛性清水不馳空真、不驟俗假。不與特牛同群者，特牛無乳，譬無慈悲，明佛有不共慈悲。飲食調適者，入空為饑、出假為飽，中道不入不出，即不饑不飽。行住得所者，住祕密藏是住得所，二鳥雙游是行得所。如此釋者符經合義，常破無常文理俱會，豈與他同？

Third, from "At that time the king asked..." onward is the repeated questioning. Fourth, from "The visiting physician replied..." onward is the repeated answer. This also has two parts: first, stating the two topic headings, and next, explaining the two topic headings. In stating the topic headings: the first is the topic heading of poison, representing heterodox permanence; the second is the topic heading of ambrosia, representing true permanence. Next, from "What is milk?" onward explains the two topic headings. This also has two parts: first, explaining ambrosia in detail, and later, briefly resolving poison. The reason for this is that once ambrosia is extensively recognized, its opposite is poison, so there is no need for verbose text. Regarding the first explanation of the section on ambrosia, it also has three parts: citing the text, explaining it, and concluding. The initial citing can be seen. Next, from "If it is a milk cow..." onward explains the topic heading. The ancient interpretation posits seven points. The first point: while originally speaking of milk, it mentions a cow because it wishes to show that milk comes from a cow, allegorizing the teaching as spoken by the Buddha. Here, speaking of a cow: when it was a calf, it did not eat distillers' grains and the like, and later, having become a grown cow, its milk is excellent. This allegorizes that when as a bodhisattva, one already does not give rise to [views of] annihilation or permanence, in the time of the fruit, one gains much. Various Dharma masters say: distillers' grains can induce wild intoxication, allegorizing the love of the five desires; slippery grass is smooth and sharp, allegorizing the sharp afflictions (dṛṣṭi); barley dregs are coarse and astringent, allegorizing the blunt afflictions (kleśa). Master Xīnghuáng says: liquor is the true flavor, whereas dregs and chaff lack it, allegorizing improper discourses seeking the true that end up devoid of true flavor. He also says: clear liquor floats on top and murky dregs sink to the bottom, allegorizing the high and low of annihilation and permanence; slippery grass allegorizes greed, and barley dregs allegorize anger. Next, from "Its calf is docile..." onward is the second point, explaining that there is also a good retinue and grazing place. The third point: the realm of practice is neither high nor low. There are two explanations: one says pride is high and affection is low; another says the two vehicles are high and ordinary beings are low. From "Giving it pure water to drink" onward is the fourth point, explaining that there is only the pure water of prajñā, free from conceptual proliferation and agitation. From "Not associating with bull calves..." onward is the fifth point: externally, an ox is a cow without milk; internally, it corresponds to bad spiritual friends, people adhering to annihilation or permanence, who do not accept the teaching of the middle way and perfect permanence—these are the oxen. From "Regulating food and drink..." onward is the sixth point. The ancient interpretation says: the water of meditative concentration (dhyāna) is allegorized as drink, and the provisions of wisdom are allegorized as food, explaining that both concentration and wisdom attain their proper measure. Another says: precisely using this wisdom expediently to nurture oneself without losing its proper measure is why it is called 'regulated.' Moving and staying in the proper place is the seventh point. The ancient interpretation says: diligent effort is called moving, and harmonizing acceptance and rejection is called staying. Another says: constantly dwelling upright in the middle way is why it is called 'moving and staying in the proper place.' Next, from "Excluding this milk..." onward explains the topic heading of poison. Now I explain that this meaning is not correct. Why? Since ambrosia is raised to refute poisonous milk, one should distinguish the meaning of permanence to refute impermanence. Why use the two afflictions of sharp and blunt to interpret slippery grass and barley dregs, and further bring self-aggrandizement to belittle others' interpretations? High plateaus and low marshes—how is this different from the śrāvakas severing view and thought afflictions? How does it differ from the two vehicles' [teaching of] non-self and non-mine? Being identical to impermanence, how could it cure the illness? It is not used now. Now I explain the seven points: The cow allegorizes the Lord of the Teaching, which allegorizes the Dharmakāya, the permanent body, the Locana of exalted attributes distinct from the impermanent sixteen-foot form. Milk allegorizes the teaching of permanence; this milk is also called ghee (tarpana), as the lower text says: "When the cow eats the grass of patience, it yields ghee"—this is its meaning. Distillers' grains: clear liquor allegorizes unconditioned concentration; murky dregs allegorize conditioned concentration. The Buddha does not indulge in the samādhi of absolute truth, just as he does not consume liquor; not relishing it, [he does not indulge in] the samādhi of conventional truth, just as he does not eat dregs. Slippery grass and barley dregs: nirvāṇa-wisdom is easily attained like what is slippery; discriminative wisdom is difficult to generate like barley dregs. The Buddha's wisdom is neither all-knowledge nor knowledge of the aspects of the path. Its calf being docile: attaining the principle of the middle way, gentle and compliant. Not dwelling on high plateaus or low marshes: not taking nirvāṇa as realization, nor regarding birth-and-death as an abode. Giving it pure water to drink: neither the mud of the five desires nor the dark murkiness of ignorance; departing from these two extremes is the pure water of buddhadhātu, which does not run toward the absolute emptiness nor rush toward the conventional provisionality. Not flocking with bull calves: bull calves have no milk, allegorizing lack of benevolence; this explains that the Buddha has unshared great compassion. Regulating food and drink: entering emptiness is hunger, emerging into the provisional is fullness; the middle way neither enters nor emerges, so it is neither hungry nor full. Moving and staying in the proper place: dwelling in the secret treasury is dwelling in the proper place; the two birds flying together is moving in the proper place. Interpreting it thus accords with the sūtra and agrees with the doctrine; permanence refuting impermanence satisfies both text and principle—how could it be the same as the others?