大般涅槃經集解 44.58

44.58

Sengliang comments: First, three dharmas are used in general as analogies: the willow leaves analogize the four fruits of the human and heavenly vehicles; cows, horses, humans, and devas, etc., the single vehicle; men and women analogize sentient beings; crying analogizes committing evil karma. The Trāyastriṃśa Heaven specifically corresponds to the willow leaves. The reason this is explained is that to those attached to existence, nirvāṇa is not preached. 'When sentient beings become weary, to the reality of the two vehicles' corresponds to the cows and horses. The reason for this is that to those weary of saṃsāra, the causes of human and heavenly rebirth are not preached. Having severed or not severed: wisdom severs afflictions, but latencies are not severed. The rest below are similar. 'Giving rise to the notion of gold in what is not gold [...] up to preaching it as pure' generally unites the above four fruits as pure. 'Forming the notion of cows and horses regarding what are not cows and horses [...] up to preaching what is not the path as the path' generally unites the four vehicles as the path. Preaching conventionally designated sentient beings corresponds to men and women separately falling into wrong views and falling into annihilation. Therefore, when the Tathāgata preaches the existence of sentient beings, he preaches conventionally designated sentient beings to remove their nihilistic views. 'Forming the notion of sentient beings among sentient beings' means preaching that those who posit a self are pervasive. 'Destroying the view of sentient beings among sentient beings' clarifies that preaching conventionally designated sentient beings also destroys the view of permanence, not merely this.