[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般涅槃經集解](https://indike.org/pramana/in.bauddha.taisho.1763) › 7.88 # 大般涅槃經集解 7.88 大般涅槃經集解 7.88 - **Language:** Classical Chinese ### [7.88](https://indike.org/pramana/in.bauddha.taisho.1763.7.88) 案僧亮：乳藥者，說六諦二十五諦，皆我見為教，以扶物情，故譬之以乳也。病起根源者，若起於法身者，應以我為藥；若起生死，此則非藥。此明不識病源也。復不善解者，不知真我法也。僧宗曰：譬有五別。第一明佛未出時，外道化世；第二明始應生王宮；第三明共入見王，稍欲受化；第四明應見成佛，權說偏教；第五明開實顯常也。國者，總譬一佛之所化也。以前悟者，譬王也。醫者，譬外道也。風起卒暴，譬瞋也。冷性凝結，譬癡也。熱性煩濁，譬愛也。此明不識病也。純服乳者，明不識藥也。慧朗所述曰：此譬有兩意。初從首訖「療治眾病無不得差」，謂之古譬，蓋是今日座席之前譬也。後從「其後不久」以下，謂之今譬，正為即時為喻也。前明以有執常之病，所以不得為說；後明常病既消，還以無常為患，故為常也。 > Sengliang comments: 'Milk medicine' refers to teaching the six truths or twenty-five truths, all using the view of self (ātmadṛṣṭi) as the doctrine to support worldly sentiments; hence it is compared to milk. As for 'the origin where the illness arose': if it arose from the dharmakāya, one should use the self as medicine; if it arose from saṃsāra, then this is not medicine. This illustrates that he did not recognize the source of illness. Furthermore, 'not understanding well' means not knowing the teaching of the true self. Sengzong says: The parable has five distinct parts. The first clarifies the period before the Buddha appeared in the world, when non-Buddhists transformed the world. The second clarifies his initial manifestation of birth in the royal palace. The third clarifies their entering together to see the king, when \[the king\] gradually wished to receive transformation. The fourth clarifies his manifestation of achieving Buddhahood and expediently expounding the partial teaching. The fifth clarifies his revealing the real and manifesting the permanent. 'Country' broadly symbolizes that which is transformed by a single Buddha. The one who attained awakening first represents the king. The physician represents the non-Buddhists. The wind arising suddenly and violently represents anger. The congealing nature of coldness represents delusion. The turbid and troubled nature of heat represents craving. This illustrates not recognizing illness. Taking milk exclusively illustrates not recognizing medicine. What Huilang relates says: This parable has two senses. First, from the beginning up to 'in treating all illnesses, none failed to be cured', it is called the ancient parable, which refers to the parable before the present assembly. Later, from 'not long thereafter' onwards, it is called the present parable, which serves as a metaphor for the present time. The former clarifies that because there was the illness of clinging to permanence, \[permanence\] could not be expounded for them; the latter clarifies that once the illness of permanence was eliminated, they conversely took impermanence as an affliction, and therefore permanence was expounded for them. > — English (machine translation) (machine translation) - [Previous: 7.87](https://indike.org/pramana/in.bauddha.taisho.1763.7.87) - [Next: 7.89](https://indike.org/pramana/in.bauddha.taisho.1763.7.89) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1763.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1763~en-mt.7.88) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1763.7.88](https://indike.org/pramana/in.bauddha.taisho.1763.7.88) · Pramāṇa