大般涅槃經集解 23.20

23.20

案僧亮曰：為罪所纏，譬受苦時也。罪既已久，譬十月。善根不斷，譬懷抱也。今得發心，譬生後也。脩行無漏，譬推乾也。除斷結惑，譬去濕也。制身口惡，譬除便利也。受持常樂，譬乳餔也。僧宗曰：行者為母也，方等為藥，常解喻子。令人受持，譬與母藥也。由經故有慧，譬命全也。脩十地行，譬十月也。除愛慢故，譬推乾去濕也。得果之日，酬於本期，譬報恩也。力者，三十二相乃至十力也。四部弟子，如侍衛也。

Sengliang comments: Being bound by sin is likened to the time of undergoing suffering. The sins having already persisted for a long time is likened to the ten months. The kuśalamūla not being severed is likened to being held in the embrace. Now being able to generate the aspiration [for awakening] is likened to the time after birth. Practising the undefiled is likened to shifting to the dry. Severing defilements and delusions is likened to removing the wet. Restraining evils of body and speech is likened to cleaning away excrement and urine. Receiving and upholding permanence and bliss is likened to breast-feeding. Sengzong comments: The practitioner is the mother; the vaipulya is the medicine; the understanding of permanence is likened to the child. Causing people to receive and uphold it is likened to giving medicine to the mother. Having wisdom because of the sūtra is likened to life being preserved. Practising the ten stages is likened to the ten months. Eliminating craving and pride is likened to shifting to the dry and removing the wet. On the day of attaining the fruit, fulfilling the original expectation is likened to repaying kindness. 'Strength' refers to the thirty-two marks up to the ten powers. The fourfold assembly of disciples are like the attendants.