大般涅槃經疏 6.8

6.8

次「世尊譬如帝王」去，是請。上聞新伊欲欣修學，如來若去從誰稟承？因是則請。上譏請中多作親譬，佛斥非真，今不敢作親譬但作主師。譬正是統，訓義寬故也。合有五譬：初一請主譬、後四請師譬。觀合譬文，是請學新伊。何者？羅漢已破四住無知，無明是所未除，既舉別惑，知請新伊。初恩赦者，通為聲聞未除兩惑者作請，呪師譬亦通為聲聞未除無明者作請，香象譬偏為學人未除思惑者請，瘧病譬偏為無學人未除一邊者作請，醉人譬通為一切凡聖作請。前二譬如文。第三香象譬中，先譬、次合。合中云五十七煩惱者，解者有三：五，五蓋也。十，十纏也。七，七漏也。數人言：欲界四鈍，貪瞋癡慢通迷五行。五行者，見諦四，思惟一。五行上各有四，四五二十，上兩界各除一瞋，則五行下各三，三五十五，兩界成三十，就欲界二十，成五十。通心七使即七漏為根本。論人云：見諦十使迷四諦為四十，思惟四使又迷四諦四四成十六，合見諦為五十六，并無明是為五十七。興皇云：五門觀一一有三倒，謂想、見、心，三五十五，約三界成四十五。又四諦各三倒，三四十二，足前成五十七（云云）。醉譬中行三業惡得報，合中服藥吐惑（云云）。

Next, from “World-Honoured One, it is like an emperor…” onwards is the request. Having heard above about the new [shape of the letter] *i*, they wished and rejoiced to cultivate and learn it, [thinking:] if the Tathāgata leaves, from whom shall we receive it? Because of this, they then made the request. In the disparagement and request above, they mostly made analogies of kinship, which the Buddha rejected as unreal; now they dare not make analogies of kinship, but only make analogies of a ruler and teacher. The analogy [of a ruler] is precisely that of governing, because its meaning of instruction is broad. In all there are five analogies: the first one is an analogy requesting a ruler, and the latter four are analogies requesting a teacher. Examining the text that matches the analogies, they request to learn the new *i*. Why? The arhats have already broken the ignorance of the four residences, but fundamental ignorance is what they have not yet eliminated; since distinct afflictions are raised, we know they request the new *i*. The first, [the analogy of] the imperial pardon, makes a general request on behalf of the śrāvakas who have not yet eliminated both afflictions; the analogy of the incantation master also makes a general request on behalf of the śrāvakas who have not yet eliminated ignorance; the analogy of the fragrant elephant makes a specific request on behalf of those in training (śaikṣa) who have not yet eliminated the afflictions of thought; the analogy of malaria makes a specific request on behalf of those beyond training (aśaikṣa) who have not yet eliminated the one extreme; the analogy of the drunkard makes a general request on behalf of all ordinary beings and nobles. The first two analogies are as in the text. In the third analogy of the fragrant elephant, there is first the analogy and next the matching. In the matching, when it mentions the fifty-seven afflictions, interpreters have three explanations: Five are the five hindrances. Ten are the ten entanglements. Seven are the seven outflows. The abhidharma masters say: The four dull [afflictions] of the desire realm—greed, anger, delusion, and conceit—pervade and confuse the five practices. As for the five practices, four belong to seeing the truths and one to contemplation. Each of the five practices has four, four times five being twenty; in each of the upper two realms anger is eliminated, so each of the five practices has three, three times five being fifteen, which makes thirty for both realms; added to the twenty of the desire realm, this makes fifty. The seven underlying tendencies (anuśaya) pervading the mind, namely the seven outflows, are the root. The treatise masters say: The ten underlying tendencies of seeing the truths, confusing the four truths, make forty; the four underlying tendencies of contemplation, also confusing the four truths, four times four make sixteen; combined with seeing the truths they make fifty-six, and together with ignorance this makes fifty-seven. [Master] Xīnghuáng says: The five gate-contemplations each have three inversions, namely thought, view, and mind; three times five is fifteen, which across the three realms makes forty-five. Furthermore, the four truths each have three inversions, three times four being twelve, which added to the former makes fifty-seven (and so forth). In the analogy of drunkenness, performing the evil of the three karmas results in retribution; in the matching, taking medicine vomits out afflictions (and so forth).