大般涅槃經義記 1.208

1.208

下教文殊覆有為中，初先立喻，次勸，後合。喻中有六：一行修中癈喻、二「寄止」下退住小乘喻、三「臥寐」下聞說無常喻、四「即時驚」下懼說濫佛喻、五「具慚愧」下正言覆佛喻、六「生忉利」下覆佛得果喻。就初句中，起修長久名為遠行，行修中癈名為疲極。第二句中，「止他舍」者，小乘之法，是小乘人所安止處，名為他舍。退住名止，暫停名奇。第三句中，大解未發名臥寐中。聞說無常燒諸世間名室忽然大火卒起。權教忽施，所以言卒。第四句中覺知無常，濫佛之過，名即驚悟。愁慮佛身為彼無常權教所隱，名自思惟。「我於今者，定死不疑」，此以自身喻於佛身，諸佛法身是己體故。第五句中，「具慚愧故，衣纏身」者，佛現無常，似若身醜，恥佛無常，名具慚愧。說佛真常，隱佛無常，名衣纏身。護佛至死，名即命終。第六句中，「生忉利天」，喻得三十二相之果。「滿八十返作大梵王」，喻得如來八十種好。「滿百千世為輪王」等，喻得十八不共法等無量功德。

Below, in instructing Mañjuśrī to conceal the conditioned, there is first the setting forth of the simile, next the exhortation, and afterwards the application. Within the simile there are six points: first, the simile of abandoning practice halfway; second, beginning with "lodging in," the simile of retreating and abiding in the Hīnayāna; third, beginning with "in slumber," the simile of hearing that impermanence is taught; fourth, beginning with "instantly startled," the simile of dreading that the teaching of [impermanence] encroaches upon the Buddha; fifth, beginning with "possessing shame and conscience," the simile of using correct words to conceal [impermanence in] the Buddha; sixth, beginning with "being born in Trāyastriṃśa," the simile of concealing [impermanence in] the Buddha and attaining the fruit. Within the first phrase, undertaking cultivation for a long time is called "a long journey"; abandoning practice halfway is called "utter exhaustion." Within the second phrase, "staying in another's house" refers to the teaching of the Hīnayāna, which is the dwelling place of Hīnayāna practitioners, and is termed "another's house." Retreating and abiding is called "staying"; pausing temporarily is called "lodging." Within the third phrase, the great understanding not yet having arisen is called "in slumber." Hearing that impermanence burns all worlds taught is termed "suddenly a great fire swiftly arose in the house." The provisional teaching is suddenly dispensed, hence it says "swiftly." Within the fourth phrase, becoming aware of impermanence and the fault of its encroaching upon the Buddha is termed "instantly awakened with alarm." Being grieved and anxious that the Buddha's body might be obscured by that provisional teaching of impermanence is termed "pondering to oneself." "I now will surely die without doubt": this uses one's own body as a simile for the Buddha's body, because the dharmakāya of all buddhas is one's own essence. Within the fifth phrase, regarding "because he possessed shame and conscience, he wrapped his body in clothes": the Buddha manifests impermanence, which is as if his body were unsightly; feeling ashamed of the Buddha['s manifestation of] impermanence is termed "possessing shame and conscience." Preaching the Buddha's true eternity and concealing the Buddha's impermanence is termed "wrapping his body in clothes." Protecting the Buddha even unto death is termed "he immediately died." Within the sixth phrase, "born in Trāyastriṃśa Heaven" serves as a simile for attaining the fruit of the thirty-two marks. "Fulfilling eighty returns as a Great Brahmā King" serves as a simile for attaining the Tathāgata's eighty minor marks. "Fulfilling hundreds of thousands of lifetimes as a wheel-turning king" and so forth serves as a simile for attaining immeasurable merits such as the eighteen unshared dharmas.