大般涅槃經集解 5.48

5.48

案道生曰：邪見是受身之本，為舍主也。非撥其解，謂如驅逐也。僧亮曰：無明是受生之本，譬主也。思慧去之漸遠，譬驅逐也。法瑤曰：身為其舍，邪識所造，謂之舍主。邪見誹謗，不信常住，為逐義也。寶亮曰：解惑相違，義若驅也。是知一豪之善，必不感生死明矣。慧朗曰：斷見與常解相違，而斷見是生死之主，故言主人驅客。「携抱是兒欲至他國」，案：一本云「其產未久」。僧亮曰：思慧始生，喻之未久。堅執不捨，況之携抱。遠之常樂，取譬他國也。曇濟曰：聞思二慧相與一解，喻之携抱也。修慧應得而未生，譬之欲向他國也。

Daosheng comments: Wrong view is the root of receiving a body, hence it is the master of the house. Repudiating her understanding is likened to driving her out. Sengliang says: Ignorance is the root of receiving birth, allegorized as the master. The wisdom of reflection departing from it ever farther is allegorized as being driven out. Fayao says: The body is her house, created by wrong consciousness, which is called the master of the house. Wrong views slander and do not believe in permanence, which is the meaning of driving out. Baoliang says: Understanding and delusion are contrary to each other, the meaning of which is like driving out. From this one knows that the slightest wholesome deed certainly does not induce saṃsāra, which is evident. Huilang says: The view of annihilation is contrary to the understanding of permanence, and the view of annihilation is the master of saṃsāra, hence it says the master drives out the guest. Regarding 'she carried this child in her arms, desiring to reach another country,' Daosheng comments: One edition reads 'she had given birth not long before.' Sengliang says: The wisdom of reflection has just been born, allegorized as 'not long before.' Holding fast and not letting go is compared to carrying in one's arms. Distant from permanence and bliss, it is allegorized as 'another country.' Tanji says: The two wisdoms of hearing and reflection sharing a single understanding is allegorized as carrying in one's arms. The wisdom of cultivation ought to be attained but has not yet arisen, which is allegorized as desiring to head to another country.