大般涅槃經疏 9.27

9.27

就開文為兩：前明開密、次論義。開文為三：一問、二答、三領解。問為三：初非密藏而言無、次是密語而言有、三結也。初文云藏者，理也。理無開覆，云何言密？故是無也。次「何以故」去，是語。故有語者，教也。教本為緣，緣有開覆，故有密語。例有身意等密，就是密語，有法譬合等（云云）。初法如文。次譬中幻主、機關應是兩事。幻有二義：一鄙術淺近不令人見、二畏他效術不令人見。機關亦爾。二事既同，共為一譬（云云）。合結如文。第二佛答，為兩：初歎問答其無有祕藏、次九譬答其唯有密語。然諸譬之中或順或反、秋月是順譬、積金是反譬，在文可見（云云）。就九譬分為三：初七譬，斥密三業開顯三業；次長者教子一譬，釋開密因緣；三龍王一譬，明無開密因緣。初文者，秋是陰時，月是陰精，陰精在陰時其明轉熾。月譬佛能應，秋譬機能感，感應相應唯開無密。第四譬云雖負出世法者，河西云：佛本誓度一切眾生，眾生未盡佛入涅槃，故言負之。興皇云：佛得果時是為眾生，豈有行因而為眾生、得果不為？但眾生未盡，故名為負。斯意俱不異河西。今為兩釋：初心是小富，得果是大富。能度眾生，生不肯度，如人不從債主求物，主當與誰？義言為負，實無所負。下文龍王譬，乃兼顯之。又佛初發心誓令眾生厭棄諸有，是名不負世法。誓令修習出世之法荷負此事，如地持物始終不捨，故言雖負出世之法。此乃荷負之負，非負貸負。次長者教子譬，為兩：初為密作譬、後為開作譬。初為二：先開、次合。初開為四：一欲教大、二緣不堪且為說小、三不說大、四結無覆藏。初二如文。三不說大中云毘伽羅論者，此云字本論。河西云：世間文字之根本，典籍音聲之論，宣通四辯訶責世法、贊出世法，言詞清雅義理深邃。雖是外論而無邪法，將非善權大士之所為乎。其文問答等可尋。四結如文。從「佛言善哉」下，合初譬也。初述贊正，合欲說大教也。次「以諸聲聞」下，合且為說小也。三「而不為」下，合不為說大。四「善男子如彼」下，合無祕藏。次從「如彼長者教半字已」下，為開密作譬。次「所謂」下，合，如文。舊引此文證無常是小、常是大。興皇難此義云：《大品》亦明無常，應是小乘。解云：無常通大小並云半，滿亦應爾。今明無常是三藏，常無常是通，常是別，即常無常而非常非無常是圓。應用四意分別眾經，豈可一向而生爭論？三「復次」下，「龍王雲雷」去，為無密因緣者作譬。不下種是無密緣，不萌芽是無開緣，如文。三「迦葉復言」，即領解文。

Regarding the text on disclosing, it has two parts: first, clarifying the disclosure of the secret; next, discussing the doctrine. The text on disclosing has three parts: first, the question; second, the answer; third, acknowledging understanding. The question has three parts: first, denying the secret treasury and saying it does not exist; next, affirming secret words and saying they exist; third, concluding. In the first text, "treasury" refers to the principle. The principle has neither disclosing nor concealing; why call it secret? Hence it does not exist. Next, from "Why is this?" onward concerns words, hence they exist; words refer to the teaching. The teaching is originally for the sake of conditions; conditions entail disclosing and concealing, hence there are secret words. By analogy, there are also secrets of the body, mind, and so forth. Approaching the secret words, there are the doctrine, similes, application, and so forth (and so forth). The initial doctrine is as in the text. Next, in the similes, the illusionist and the mechanical contrivance should be two matters. Illusion has two meanings: first, a base and shallow art that one does not allow others to see; second, fear that others will imitate the art, so one does not allow others to see it. Mechanical contrivances are also like this. Since the two matters are identical, together they form one simile (and so forth). The application and conclusion are as in the text. Second, the Buddha's response has two parts: first, praising the question and replying that there is no secret treasury; next, nine similes replying that there are only secret words. However, among these similes, some are direct and some are by contrast: the autumn moon is a direct simile, and hoarding gold is a contrastive simile, as can be seen in the text (and so forth). The nine similes are divided into three parts: first, seven similes rebuking the secret three karmas and disclosing the manifest three karmas; next, one simile of the elder teaching his son, explaining the causes and conditions for disclosing the secret; third, one simile of the dragon king, clarifying the absence of causes and conditions for disclosing the secret. In the first text: autumn is the yin season, and the moon is the yin essence; when the yin essence is in the yin season, its radiance becomes all the brighter. The moon illustrates the Buddha's capacity to respond; autumn illustrates the capacity of beings' faculties to stimulate. Stimulus and response tallying with each other, there is only disclosure and no secrecy. In the fourth simile, regarding "although indebted to the supramundane Dharma": Héxī says that the Buddha originally vowed to save all sentient beings, but sentient beings were not yet exhausted when the Buddha entered nirvāṇa, hence it is said that he was indebted to them. Xīnghuáng says that when the Buddha attained the fruit, it was for the sake of sentient beings; how could he practice the cause for the sake of sentient beings, yet upon attaining the fruit not act for them? It is merely because sentient beings were not yet exhausted that it is called being indebted. This intention does not differ from Héxī's. Now two explanations are given: the initial aspiration is small wealth, and attaining the fruit is great wealth. He is able to deliver sentient beings, but beings are unwilling to be delivered; like a person who does not seek goods from a creditor, to whom should the master give them? In principle, it is called being indebted, but in reality there is no debt. The dragon king simile below further shows this. Furthermore, when the Buddha first gave rise to the aspiration, he vowed to cause sentient beings to feel revulsion for and abandon all states of existence; this is called not being indebted to mundane dharmas. Vowing to cause them to cultivate supramundane dharmas, he shouldered this responsibility like the earth bearing things without ever abandoning them from beginning to end; hence it says "although indebted to the supramundane Dharma." This is the "bearing" of shouldering a load, not the "debt" of borrowing. Next, the simile of the elder teaching his son has two parts: first, setting up a simile for the secret; later, setting up a simile for disclosing. The first has two parts: first, the setting up; next, the application. The setting up has four parts: first, wishing to teach the great; second, conditions being inadequate, temporarily teaching the small for them; third, not teaching the great; fourth, concluding that there is no concealing or hiding. The first two are as in the text. Third, in not teaching the great, regarding the vyākaraṇa treatise: here it is translated as the treatise on the fundamentals of letters. Héxī says: the foundation of mundane writing, a treatise on the sounds of the scriptures, proclaiming and penetrating the four analytical knowledges, reproving mundane dharmas and praising supramundane dharmas, with refined words and profound principles. Although an external treatise, it contains no heterodox dharmas; might it not have been composed by a great being of skillful means? Its text, questions and answers, and so forth may be examined. The fourth, concluding, is as in the text. From "The Buddha said: 'Excellent!'" below is the application of the first simile. First, recounting and praising the correct applies to wishing to preach the great teaching. Next, from "Because all the śrāvakas" below applies to temporarily preaching the small for them. Third, from "and does not for their sake" below applies to not preaching the great for them. Fourth, from "Good man, like that" below applies to having no secret treasury. Next, from "Just as that elder, having taught the half-letter" below sets up a simile for disclosing the secret. Next, from "Namely" below is the application, as in the text. The old [commentators] cited this text to prove that impermanence is small and permanence is great. Xīnghuáng challenged this meaning, saying: The Pañcaviṃśatisāhasrikā also clarifies impermanence, so it ought to be Hinayāna. It is explained: impermanence runs through both the small and the great, and both are called the half[-letter]; the full[-letter] should also be like this. Now it is clarified: impermanence belongs to the Tripiṭaka [teaching], permanence and impermanence belong to the shared [teaching], permanence belongs to the distinct [teaching], and precisely permanence and impermanence yet neither permanent nor impermanent belongs to the perfect [teaching]. One should apply these four intents to distinguish among the various sūtras; how could one argue one-sidedly? Third, from "Furthermore" below, from "the dragon king's clouds and thunder" onward sets up a simile for those lacking causes and conditions for the secret. Not sowing seeds is the condition for there being no secret; not sprouting is the condition for there being no disclosure, as in the text. Third, "Kāśyapa spoke again" is the text acknowledging understanding.