大般涅槃經集解 19.12

19.12

案道生曰：往古諸佛說無我法、無我之理，如彼木筩有外無內也。僧亮曰：王譬佛也，唯佛能見能說者也。筩譬圓教也。法瑤曰：明過去佛教唯復非一，皆表於性，如造木筩以接藥也。僧宗曰：王通譬先佛，若近取者則迦葉佛也。王欲求藥於山，故處處造筩以接之也。譬迦葉世尊，在凡夫之日備修萬行，以求佛果也。寶亮曰：山譬五陰，筩譬經教。處處者，譬十二部也。明先佛欲於眾生五陰得常我性，故說十二部經也。雖說無常，皆為得常中道之理，故云以接是藥也。智秀曰：萬行如筩也。行由身起，譬處處造也。

Daosheng comments: When the Buddhas of antiquity spoke of the dharma of non-self, the principle of non-self was like those wooden conduits, having an outside but no inside. Sengliang comments: The king compares to the Buddha; only the Buddha can see it and speak of it. The conduits compare to the complete teaching. Fayao comments: It clarifies that the past Buddhas' teachings were multiple, all signifying the nature, like fashioning wooden conduits to receive the medicine. Sengzong comments: 'King' generally compares to previous Buddhas; if taken specifically, it refers to Kāśyapa Buddha. The king wished to seek the medicine in the mountains, so he fashioned conduits in every place to receive it. This compares to the World-Honoured Kāśyapa, in his days as an ordinary person, fully cultivating the myriad practices to seek the Buddha-fruit. Baoliang comments: The mountain compares to the five aggregates; the conduits compare to the scriptural teachings. 'Every place' compares to the twelve divisions of the canon. It clarifies that previous Buddhas wished to attain the nature of permanent self within sentient beings' five aggregates, so they taught the twelve divisions of scriptures. Although they taught impermanence, it was all to attain the principle of the Middle Way of permanence, hence it says 'to receive this medicine.' Zhixiu comments: The myriad practices are like conduits. Since practices arise from the body, this is compared to fashioning them in every place.