大般涅槃經集解 23.46

23.46

Sengliang comments: Next, this answers the question of why the Three Jewels should be viewed as like a wish-granting tree. Above, cultivation of the scripture was urged; here, the method of cultivating the scripture is stated. There are two aspects of its meaning: first, explaining the secret of the Tathāgata's body, which is like the intentionless tree; second, explaining the secret of speech, which is like the saindhava. Fayao says: The celestial tree transforms in response to one's intentions, whereas earthly human trees shift according to the seasons. Although changes and transformations differ, the tree itself truly endures eternally. By presenting the earthly human tree, the celestial tree may be understood. Therefore, by drawing an analogy close at hand from this tree, he metaphorically illustrates the Three Jewels afar. This parable, together with those of the boatman and the snake shedding its skin, collectively illuminates the manifestations of a single body from beginning to end. Sengzong says: This answers the twentieth question. Earlier, the snake parable was adduced, which merely clarified in the first instance that it is not actual extinction; now, taking the tree parable with its transformations through three seasons, he extensively illuminates the traces of a single response from first birth up to nirvāṇa. Below, there are five levels clarifying the meaning: first, adducing the tree parable to show that although there are changes through the three seasons, in reality there is no extinction; second, clarifying the secret of speech, how by words of non-permanence it secretly expounds the purport of permanence; third, taking this opportunity to clarify the marks of the rise and decline of the Three Jewels, showing that because humans do not practice, it is conventionally said to become extinct; fourth, urging the resolve of a great hero, since the principle is propagated by people, thus elevating its phrasing; fifth, further presenting the times and places of the decline and extinction of the Three Jewels in the latter Dharma period. Baoliang says: In unfolding this answer, there are three intentions: first, clarifying that the Three Jewels have aspects of decline and flourishing; second, clarifying the features of the Dharma's extinction; third, instructing practitioners on their course of practice. From here down, he first clarifies that the Buddha Jewel manifests as having extinction.