大般涅槃經集解 19.12

19.12

Daosheng comments: When the Buddhas of antiquity spoke of the dharma of non-self, the principle of non-self was like those wooden conduits, having an outside but no inside. Sengliang comments: The king compares to the Buddha; only the Buddha can see it and speak of it. The conduits compare to the complete teaching. Fayao comments: It clarifies that the past Buddhas' teachings were multiple, all signifying the nature, like fashioning wooden conduits to receive the medicine. Sengzong comments: 'King' generally compares to previous Buddhas; if taken specifically, it refers to Kāśyapa Buddha. The king wished to seek the medicine in the mountains, so he fashioned conduits in every place to receive it. This compares to the World-Honoured Kāśyapa, in his days as an ordinary person, fully cultivating the myriad practices to seek the Buddha-fruit. Baoliang comments: The mountain compares to the five aggregates; the conduits compare to the scriptural teachings. 'Every place' compares to the twelve divisions of the canon. It clarifies that previous Buddhas wished to attain the nature of permanent self within sentient beings' five aggregates, so they taught the twelve divisions of scriptures. Although they taught impermanence, it was all to attain the principle of the Middle Way of permanence, hence it says 'to receive this medicine.' Zhixiu comments: The myriad practices are like conduits. Since practices arise from the body, this is compared to fashioning them in every place.