大般涅槃經集解 6.59

6.59

案道生曰：半解尚應更教，況全未了耶。僧亮曰：謂聲聞之病全同凡夫，非半日病也。何者？若了三界無常，於佛不應起無常想。說言佛是無常，則不了因緣，具三界常見，理與凡夫同也。法瑤曰：此譬明上所以未得四義者，良由凡夫時醉醉五欲、情重根鈍，是以今日髣髴有解，然猶未醒，云何捨棄？僧宗曰：上四譬為聖人作譬，此通為凡聖也。智勇曰：此譬與上瘧譬事異而意同，同以惑未盡為喻也。

Daosheng states: If one with partial understanding should still receive further teaching, how much more so one who is entirely without understanding? Sengliang states: This means the illness of the śrāvaka is completely identical to that of an ordinary person, not a half-day illness. Why? If one understands the impermanence of the three realms, one should not give rise to the notion of impermanence regarding the Buddha. To state that the Buddha is impermanent means one does not understand causes and conditions, and possesses the view of permanence regarding the three realms; in principle, this is identical to an ordinary person. Fayao states: This analogy clarifies why they have not yet attained the four meanings above: it is truly because when they were ordinary persons they were drunk on the five desires, their passions were heavy, and their faculties dull; therefore today they have only a faint understanding and are not yet sobered—how could you abandon them? Sengzong states: The preceding four analogies were analogies for the noble ones; this one applies commonly to both ordinary persons and noble ones. Zhiyong states: This analogy differs in its story from the previous malaria analogy, but the intent is the same; both use the unexhausted delusion as an illustration.