大般涅槃經集解 20.94

20.94

案道生曰：彼此相益，有親友之義也。僧亮曰：答意謂雖復有由，而理自隔，如下譬也。菩薩道尊，譬之王子；凡夫無德，譬貧人也。互相往反者，弟子受學，師有化功，彼此相益之義也。法瑤曰：感往則應來者也。僧宗曰：往反者，弘化之與所化之人懷抱相得也。寶亮曰：此譬大意與前偷牛譬不異，正為四依人出世為喻也。智秀曰：下有三階，第一顯佛曾為眾生，先說有我，緣盡捨化，理歸聖所也；第二譬眾生於後謬執耶我；第三譬釋迦今日出世而弘化也。此下訖「逃至他國」，第一譬也。

Daosheng notes: "Mutual benefit carries the meaning of close friends." Sengliang notes: "The import of the reply is that although there is indeed a source, the principle itself remains separated, as in the simile below. The bodhisattva's path is exalted, compared to a prince; the ordinary person lacks virtue, compared to a poor man. 'Visited each other back and forth' means that the disciple receives learning and the teacher has the merit of transforming him—the meaning of mutual benefit." Fayao notes: "When there is a stimulus going forth, there is a response coming in." Sengzong notes: "'Back and forth' means that the spreader of transformation and the person being transformed are in harmonious accord in mind." Baoliang notes: "The general import of this simile is no different from the prior simile of stealing a cow; it specifically serves as a simile for the four reliances appearing in the world." Zhixiu notes: "Below there are three stages. The first reveals that the Buddha previously spoke of having a self for the sake of sentient beings, and when the conditions ended, he relinquished his teaching, and the principle returned to the realm of the sage. The second uses the simile of sentient beings subsequently clinging erroneously to a deviant self. The third uses the simile of Śākyamuni appearing in the world today to spread the teaching. From here down to 'fled to another country' is the first simile."