大般涅槃經集解 8.18

8.18

案寶亮曰：向自辭不堪，今舉所堪者也。慧誕曰：前勸問意，欲令以譬自陳；後勸問意，令推能菩薩。何以然？大士於此坐中生下品解，後乃更生中上品解，所以推也。年二十五者，智力強利也。常解美滿，喻端政也。備修萬善，喻多財也。藉過去微品常解以生現解，喻父母也。以現在中品解能生未來上品解，喻妻子也。品品各有種類，喻眷屬宗親也。通為一解故，言悉皆存在也。以如來譬智人，以常理譬金寶，其下文曰「以念念滅故，譬病篤命終」也。感後勝解，為命家屬也。以解存故理顯，義言還得也。

Baoliang comments: Previously they declined on the grounds of their own incapacity; now they bring forward one who is capable. Huidan says: The intent of the earlier encouragement to ask was to have them state their own situation by means of a metaphor; the intent of the later encouragement to ask was to have them defer to capable bodhisattvas. Why is this so? In this assembly, the great beings produce lower-grade understanding, and only later produce middle- and upper-grade understanding; therefore they defer. "Twenty-five years of age" represents the strength and sharpness of the power of wisdom. Being handsome and well-formed in the understanding of permanence is compared to being handsome. Fully cultivating the myriad good deeds is compared to having great wealth. Relying on past subtle-grade understanding of permanence to produce present understanding is compared to parents. The present middle-grade understanding being able to produce future upper-grade understanding is compared to wife and children. Each grade having its own category is compared to retinues and relatives. Because it is unified as a single understanding, it says "all of them are alive and present". The Tathāgata is compared to the wise man; the permanent principle is compared to gold and jewels; the text below says, "Because of perishing from moment to moment, it is compared to severe illness and the end of life." Inspiring later superior understanding constitutes commanding the family members. Because the understanding remains, the principle is revealed; thus by implication it says "recovered".