大般涅槃經集解 6.11

6.11

案僧亮曰：上兩章備陳去留之損益，申己苦以請佛，而不蒙慈顧。此下訖長行，以五譬過佛也。第一明無善始令終之美；第二明以有為為苦、無為為樂，畏有為故，佛非無為也；第三說無為樂，以子在獄，父不得樂為譬也；第四慈而不等；第五都無慈也。法瑤曰：此譬自言雖得正見，而般若未具，請佛住世，成我般若也。僧宗曰：四部不一譬諸子，明慧不耶喻端正也。初教定慧令我修學，生我慧命，應追勝慧教以深理，則慧命不斷。佛今既去，勝慧不續，非殺如何。寶亮曰：我未免四魔，而佛見捨，豈非以子付旃陀羅耶？

Sengliang notes: "The two subsections above fully stated the losses and benefits of leaving or staying, expressing their own suffering to entreat the Buddha, yet they did not receive his compassionate regard. From here down through the prose, they fault the Buddha with five similes: first, clarifying that there is no virtue of having a good beginning and bringing it to a fine conclusion; second, clarifying that saṃskṛta is suffering and asaṃskṛta is bliss, and because he fears the saṃskṛta, the Buddha is not asaṃskṛta; third, explaining the bliss of asaṃskṛta by using the simile that when a son is in prison, the father cannot experience joy; fourth, that his compassion is not impartial; fifth, that he has no compassion at all." Fayao stated: "This simile states that although they have obtained right view, their prajñā is not yet complete, and so they entreat the Buddha to remain in the world to bring their prajñā to completion." Sengzong stated: "The fourfold assembly being diverse is compared to the sons; their clear wisdom not being crooked is compared to being upright and handsome. First teaching concentration and wisdom caused us to cultivate and learn, giving birth to our life of wisdom; he ought to pursue superior wisdom to teach the profound principle so that the life of wisdom is not severed. Now that the Buddha departs, superior wisdom will not continue; how is this different from killing them?" Baoliang stated: "We have not yet escaped the four māras, yet the Buddha abandons us; how is this not like handing a son over to a caṇḍāla?"