大般涅槃經義記 6.302

6.302

初中有二：一邪心未明說之如「夢」、二邪心決了說為「夢已」。前中，「有人」喻斷善者，起惡邪見名「遇重病」，邪心未明說為「夜夢」。善有二種：一者方便、二者生得。斷方便善唯生得在，是故名為「昇一柱殿」，心貪五欲名「服蘇油」，身恒處之故曰「塗身」，身居違境名為「臥灰」，心緣起瞋故曰「食灰」，心緣無因無果之理名「攀枯樹」，心與疑俱猶預不定名「與獼猴行住坐臥」，心在惡中名「沒泥水」，退失諸善名「墮樓殿、高山、樹木」，無慚愧法以自莊身名「著青、黃、赤、黑色衣」，造惡暢心名「喜歌舞」，惡覺現心名「見烏、鷲、狐狸之屬」，惡覺害善如烏鷲等殘殺為事，故以為喻。退失信慧名「齒髮落」，無戒遮身稱曰「裸形」，心緣惡境故說「枕狗」，沈沒一切諸煩惱中名「臥糞穢」，亦可常沒三惡道中無心求出名臥糞穢。與斷善人共相親附名「與亡者行住坐臥」，心行漸同故曰「携手」，吞滅善法名為「食噉」，惡道因成名「蛇滿路」，遊之趣向三惡道處名「從中過」，倒愛纏縛名「與被髮女人相抱」，外道邪戒用自遮防名「多羅葉以為衣服」，依於外道邪法起修名「乘驢車」。背善向惡名「正南遊」，南方是火，向之最惡，故取為喻。邪心決了名為「夢已」，善法燋損名「心愁惱」，邪心轉盛名「病踰增」。

Within the first there are two: first, before the perverse mind is fully manifest, it is spoken of as a "dream"; second, after the perverse mind has become resolute, it is spoken of as "having awakened from the dream." In the first, "there was a person" is an analogy for one who severs the good [roots]; giving rise to evil wrong views is called "contracting a severe illness"; the perverse mind before it is fully manifest is spoken of as a "nighttime dream." There are two kinds of good: first, expedient; second, innate. Severing expedient good while only innate [good] remains is for this reason called "mounting a single-pillared pavilion"; the mind craving the five desires is called "consuming ghee"; the body constantly dwelling in them is hence said to "anoint the body"; the body dwelling in adverse circumstances is called "lying in ashes"; the mind taking adverse objects as conditions and giving rise to anger is hence said to "eat ashes"; the mind dwelling on the notion of causelessness and effectlessness is called "climbing a withered tree"; the mind being accompanied by doubt, vacillating and undecided, is called "walking, standing, sitting, and lying down with a monkey"; the mind being situated amidst evil is called "sinking into mud and water"; retreating and losing various goods is called "falling from pavilions, high mountains, and trees"; lacking the dharmas of shame and conscience to adorn oneself is called "wearing blue, yellow, red, and black garments"; doing evil to one's heart's content is called "delighting in singing and dancing"; evil perceptions appearing in the mind is called "seeing crows, vultures, foxes, and the like"—evil perceptions destroy good just as crows, vultures, and the like make slaughter their business, and are therefore used as an analogy. Retreating and losing faith and wisdom is called "teeth and hair falling out"; having no precepts to cover the body is called "being naked"; the mind dwelling on evil objects is therefore said to "pillow upon a dog"; being submerged in all defilements is called "lying in excrement and filth"—or it can mean constantly submerged in the three evil destinies with no mind to seek escape; associating intimately with one who has severed the good is called "walking, standing, sitting, and lying down with a dead person"; the activities of mind gradually becoming identical is hence said to "hold hands"; devouring and destroying wholesome dharmas is called "eating"; the causes of the evil destinies being accomplished is called "snakes filling the road"; roaming and heading toward the places of the three evil destinies is called "passing through their midst"; being bound by inverted craving is called "embracing a disheveled-haired woman"; using non-Buddhist perverse precepts to protect oneself is called "taking palm leaves as garments"; relying on non-Buddhist perverse dharmas to undertake cultivation is called "riding a donkey cart." Turning one's back on the good and heading toward evil is called "traveling due south"—the south is fire, and heading toward it is the most pernicious, so it is taken as an analogy. The perverse mind becoming resolute is called "having awakened from the dream"; the wholesome dharmas being scorched and damaged is called "the mind grieved and distressed"; the perverse mind becoming ever more intense is called "the illness worsening further."