大般涅槃經義記 2.27

2.27

下約顯法，於中還二：一約前喻，明己迷惑；二約後喻，明佛能治，請佛說法。前中先合譬如醉人，「我亦如是」，合前人也；「往昔已來情色所醉」，合前醉也。情謂五根、色謂五塵，此根舉塵生惑之緣，故說為酒。依此生結惑亂己心，名情色醉。下合醉過，不自覺知、不識親等略而不合。「貪嗜五欲」，合前婬亂；「非母母想乃至非生作眾生想」，合前迷荒；言語放逸，略而不合；「是故輪轉受生死苦」，合臥糞穢，「如彼醉人」，舉喻以帖。

Next is applying [the metaphor] to illuminate the Dharma, in which there are also two parts: first, applying the previous metaphor, explaining their own bewilderment; second, applying the subsequent metaphor, explaining that the Buddha can cure [it], and requesting that the Buddha preach the Dharma. Within the first part, it first matches the [clause] 'like a drunkard': 'I also am like this' matches the person [in the metaphor]; 'ever since the past, drunk on sense faculties and forms' matches the drunkenness [in the metaphor]. 'Sense faculties' refers to the five roots; 'forms' refers to the five sense objects. Because these faculties and objects are conditions that generate delusion, they are spoken of as wine. Relying on these, defilements are produced, which bewilder and throw one's mind into confusion; this is called being 'drunk on sense faculties and forms.' Below, this matches the faults of drunkenness: not being self-aware, not recognizing relatives, and so on, are omitted and not matched. 'Greedily hankering after the five desires' matches the prior licentious confusion; 'conceiving a mother to be no mother, and even conceiving that non-sentient beings are sentient beings' matches the prior wild confusion. Careless speech and negligence are omitted and not matched. 'Therefore, transmigrating and suffering the pain of birth and death' matches lying in excrement and filth. 'Just like that drunkard' brings up the metaphor to affix it.