大般涅槃經集解 6.11

6.11

Sengliang notes: "The two subsections above fully stated the losses and benefits of leaving or staying, expressing their own suffering to entreat the Buddha, yet they did not receive his compassionate regard. From here down through the prose, they fault the Buddha with five similes: first, clarifying that there is no virtue of having a good beginning and bringing it to a fine conclusion; second, clarifying that saṃskṛta is suffering and asaṃskṛta is bliss, and because he fears the saṃskṛta, the Buddha is not asaṃskṛta; third, explaining the bliss of asaṃskṛta by using the simile that when a son is in prison, the father cannot experience joy; fourth, that his compassion is not impartial; fifth, that he has no compassion at all." Fayao stated: "This simile states that although they have obtained right view, their prajñā is not yet complete, and so they entreat the Buddha to remain in the world to bring their prajñā to completion." Sengzong stated: "The fourfold assembly being diverse is compared to the sons; their clear wisdom not being crooked is compared to being upright and handsome. First teaching concentration and wisdom caused us to cultivate and learn, giving birth to our life of wisdom; he ought to pursue superior wisdom to teach the profound principle so that the life of wisdom is not severed. Now that the Buddha departs, superior wisdom will not continue; how is this different from killing them?" Baoliang stated: "We have not yet escaped the four māras, yet the Buddha abandons us; how is this not like handing a son over to a caṇḍāla?"