大般涅槃經疏 8.8

8.8

Regarding the question on the worldly nature, it has two parts: first, stating the two general headings of the worldly and the supramundane; next, presenting the objections. The objections also have two parts: first, objecting that the two teachings would not differ; next, objecting that the two principles would not differ. Next, in the Buddha's replies, he answers each by establishing their difference. First, replying regarding the teaching: past Buddhas taught the teaching of permanence, and non-Buddhists stole this teaching of permanence. Stealing and not stealing are different, so how could they not differ? Next, regarding the difference in principle: the Buddha's principle is subtle and wondrous, and therefore does not appear [to mundane sight]; the non-Buddhists' principle is false, and therefore does not appear. How could the subtle and wondrous and the false not differ? The reply to this has four parts: 1. the past Buddhas being stolen from; 2. the subsequent Buddha claiming and returning it; 3. concluding what is correct; 4. exhorting cultivation. First, the section on the past Buddhas has an opening [of the metaphor] and a joining [to the doctrine]. First, in opening the metaphor, the 'elder' refers to the past Buddhas. The 'herd of cows' refers to the spoken teachings. The 'various colors' refer to the difference in adapting to faculties. 'Belonging to a single herd' refers to the equality of the principle expressed. 'Entrusting to cowherds' refers to those who propagate the sūtra. 'Causing them to seek water and pasture' refers to conferring benefit through conversion in accordance with capacities. 'Solely for the sake of ghee' refers to aiming for permanence. 'Not seeking milk or curd' refers to not aiming for the impermanence of humans, gods, or the two vehicles. 'Milking for their own consumption' refers to the propagators benefiting themselves. 'The elder passing away' refers to the past Buddhas departing the world. 'Thieves plundering the herd of cows' refers to the Buddhist teachings being stolen. 'Having no women' refers to having no compassionate mind. 'Milking for their own consumption' refers to gaining the benefit of attainment. 'Saying to one another, etc.' refers to longing for the profound principle. 'We have no vessels' refers to lacking the capacity. 'Even if we obtain milk, there is nowhere to store it': even if they can keep the precepts, they lack the foundation for permanence. 'There are only leather bags': karmic retribution as gods and humans; even if they can keep the precepts, it only constitutes the karma of mundane existences. 'Not knowing how to churn' refers to lacking the expedient means of concentration and wisdom. The 'thin whey' illustrates the good of gods and humans; the initial 'curd' illustrates the counterfeit path; the later 'ghee' illustrates the true path. 'Adding water to it' illustrates giving rise to views of self and personhood, and so forth. 'All is lost': giving rise to views and falling into evil, the good of gods and humans is lost. From 'Ordinary beings are also like this' onward, the joining also has two parts: first brief, then expanded. 'Good ordinary beings' steal the remaining Dharma of the Buddha; 'remaining' refers to the semblance and final eras, when theft can arise, whereas during the correct Dharma era it could not arise. 'After entering nirvāṇa' corresponds to the elder passing away. 'Although they obtain this' corresponds to not knowing how to churn. 'For the sake of liberation' corresponds to adding water. 'Having a little pure conduct' corresponds to milking for their own consumption, truly not knowing the cause. 'Those who with little pure conduct are born in the Brahmā heaven' corresponds to having no women. Although they practice and are born in heaven, they truly do not know that the cause lies in the Buddha-Dharma. From 'Therefore, after the Tathāgata appears in the world' onward is the second part, explaining that the present Buddha claims and returns it. This also has three parts: doctrine, metaphor, and joining. First, the doctrine is as in the text. Next, in the metaphor, the 'wheel-turning king' is the present Buddha. 'The gang of thieves retreats and scatters' refers to driving away the non-Buddhists. 'Throughout the six great cities, the cows do not lose their lives' refers to claiming permanence, bliss, and so forth. 'Returning them intact to the cowherds' refers to entrusting them to those who propagate the sūtra. 'Immediately obtaining ghee' refers to both oneself and others according with the permanence of dharmatā. Third, from 'The Dharma wheel-turning king' onward, joins it to the present Buddha appearing in the world. 'Ordinary beings are unable' corresponds to driving away the non-Buddhists. 'Causing all bodhisattvas, etc.' corresponds to the cowherds. Third, from 'The Tathāgata is permanent and unchanging' onward, concludes what is right and wrong, which is easily understood. Fourth, from 'Kāśyapa, you should know' downward, exhorts cultivation. This also has two parts: first, exhorting cultivation; next, discerning cultivation. The first also has two parts: first, exhorting Kāśyapa; next, exhorting generally, etc. Next, discerning cultivation means setting aside the past to reveal the present. If one cultivates the two words [of nirvāṇa] as a mark of extinction, that is the past teaching's dharmatā of ash and severance. If one cultivates the two words as permanent, that is the present teaching's dharmatā.