大般涅槃經集解 29.30

29.30

案僧亮曰：上來說死而未說苦。今言於險難處無有資糧者，諸受根滅，不受根起，名曰死也。不受根起，則生塗斷絕，譬險難也。受根不起，不起則無法，無法則不可資用，譬無資糧也。來塗茫茫，莫知所之，譬懸遠也。五根皆滅，意識獨行，譬無伴侶。業風所飄，求生不住，譬常行也。五道未分，譬不知邊際也。遇得生緣，乘癡受生，譬無燈明也。上來諸譬說欲受生之苦，自此下譬死之苦也。說一切苦皆由受生。心滅名死，滅不由戶，譬無門也。不受根起，譬有處所也。不覺苦樂，譬無痛處。醫藥不加，譬不可治也。諸根漸滅，強力所不制，譬無遮止也。受根已滅，不可更生，譬不得脫也。生滅根異，外相不改，譬無破壞也。人不喜見，譬愁毒也。不能害人，譬非惡色也。人懼其禍，譬怖畏也。是根皆滅，譬在身也。滅不可見，譬不可覺知也。

Sengliang comments: Above, death was spoken of, but its suffering was not yet explained. Now, saying that in a perilous and difficult place there are no provisions: the sense-bases that receive [feelings] cease, and sense-bases that do not receive arise; this is called death. When the non-receiving sense-bases arise, the road of life is severed; this compares to perilous difficulty. When the receiving sense-bases do not arise, because they do not arise there are no dharmas; because there are no dharmas they cannot be drawn upon for use, which compares to having no provisions. The road ahead is boundless and one knows not where one goes, which compares to being distant and remote. The five sense-bases all cease, and the mental consciousness journeys alone, which compares to having no companion. Driven by the wind of karma, seeking birth without stopping, compares to constantly journeying. The five destinies being undivided compares to not knowing the boundary. Encountering the conditions for birth, riding folly to take birth, compares to having no lamp or light. The various parables above spoke of the suffering of seeking to take birth; from here below, they illustrate the suffering of death. It is said that all suffering is due to taking birth. The cessation of the mind is called death; its ceasing does not follow an entrance, which compares to having no door. The arising of the non-receiving sense-bases compares to having a location. Feeling neither pain nor pleasure compares to having no point of pain. Medicines being inapplicable compares to being incurable. The sense-bases gradually ceasing and being uncontrollable by great strength compares to having no obstruction. The receiving sense-bases having already ceased and being unable to arise again compares to being unable to escape. The ceasing and arising sense-bases being different while the outer appearance is unaltered compares to having no destruction. People taking no delight in seeing it compares to sorrow and distress. Being unable to harm people compares to not being an evil color. People fearing its misfortune compares to terror. These sense-bases all ceasing compares to being within the body. Their ceasing being invisible compares to being imperceptible.