大般涅槃經義記 2.25

2.25

第五請中，初先立喻，次約顯法，後請佛住。喻中有二：一喻己迷惑、二「時有良醫與藥」已下，喻佛能治。前中，初言「譬如醉人」，舉其喻事，醉人喻己；無明住地及妄根塵能生倒想，喻之如酒；惑心起妄，說之為醉。下顯醉過，過有三種：一喻起煩惱、二「言語」下喻明造業、三「臥糞穢」下喻明受苦。起煩惱中，「不自覺知，不識親疎、母女、姊妹」，喻己有癡。不知自體如來藏性本寂無為，名不自知；不知妄心親迷真起，名不識親；不知妄境從妄心生，名不識疎。不識此等，故名為癡。「迷荒婬亂」，喻起倒想。想謂八妄，如《地持》說。喻造業中，言語口業、放逸身業，受苦可知。

In the fifth request, first an analogy is established, next drawing upon it the Dharma is revealed, and afterward they request the Buddha to remain. Within the analogy there are two parts: first, a simile for their own confusion and delusion; second, from "At that time there is an excellent physician who gives medicine" onward, a simile for the Buddha's ability to cure. In the former, the initial statement "Just as an intoxicated person" raises the case of the analogy: the intoxicated person is a simile for oneself; the ground of ignorance and the false sense faculties and sense objects can generate inverted conceptions, which are compared to liquor; the deluded mind giving rise to falsity is described as being drunk. Below, the faults of drunkenness are revealed; there are three kinds of faults: first, an analogy for giving rise to afflictions; second, from "Speech" onward, an analogy clarifying the creation of karma; third, from "Lying in feces and filth" onward, an analogy clarifying the undergoing of suffering. In giving rise to afflictions, "Without self-awareness, not recognizing relatives and strangers, mother and daughter, sister and sister" is an analogy for one's own delusion. Not knowing that one's own essence, the nature of the tathāgatagarbha, is fundamentally tranquil and unconditioned is called "not being self-aware"; not knowing that the deluded mind directly arises out of confusion concerning the real is called "not recognizing relatives"; not knowing that deluded objects arise from the deluded mind is called "not recognizing strangers". Not recognizing these is therefore called "delusion". "Dazed and confused, wanton and disorderly" is an analogy for giving rise to inverted conceptions. "Conceptions" refers to the eight false conceptions, as stated in the Bodhisattvabhūmi. In the analogy for creating karma, speech is verbal karma, and negligence is physical karma; undergoing suffering can be understood.