大般涅槃經義記 7.143

7.143

喻中三句：一五欲充滿喻，「大眾」喻於五欲境界寬多名大，「滿二十里」明其所在，於彼二十五有之中除下地獄及四空處，是故但言滿二十里，亦有經言二十五里，通相具論。二「王勅」下佛教菩薩堅守念慧喻，「王」喻如來，「臣」喻菩薩，教守念慧名「勅一臣持一油鉢」，令度五欲名「經中過」，教其堅守名「莫傾覆」，舉過遮防故言「若棄，當斷汝命」，失一念慧慧命不續名「棄一渧斷汝命」也，說《涅槃經》名「遣一人」，顯過示人名為「拔刀」，於所背處說過令厭名為「在後隨而怖之」。三「臣受」下菩薩奉行喻，於中三句：一奉教堅持喻、二「經歷」下對境自防喻、三「是人以是怖因緣」下念慧成就喻。

In the analogy there are three clauses: First is the analogy of being filled with the five desires. The 'great assembly' is an analogy for the realms of the five desires being vast and numerous, hence called 'great'. 'Filling twenty li' clarifies their location: within the twenty-five states of existence, excluding the lowest hell and the four formless realms, it therefore merely says filling twenty li; there are also sūtras that say twenty-five li, which discusses them comprehensively in their full aspect. Second, from 'the king commanded' below is the analogy of the Buddha teaching the bodhisattva to firmly guard mindfulness and wisdom. The 'king' is an analogy for the Tathāgata. The 'minister' is an analogy for the bodhisattva. Teaching him to guard mindfulness and wisdom is called 'commanding a minister to hold a bowl of oil'. Causing him to cross over the five desires is called 'passing through the midst'. Teaching him to firmly guard it is called 'do not spill it'. Raising the fault to prevent it is why it says 'if you spill it, I shall cut off your life'; losing a single thought of mindfulness and wisdom causes the life of wisdom not to continue, which is called 'spilling a single drop, cutting off your life'. Preaching the *Mahāparinirvāṇa Sūtra* is called 'dispatching a person'. Showing the faults to reveal them to the person is called 'drawing a sword'. Explaining the faults behind where one turns one's back to cause revulsion is called 'following behind and frightening him'. Third, from 'the minister received...' below is the analogy of the bodhisattva practicing in accordance with it. In this there are three clauses: first, the analogy of receiving the teaching and holding firmly to it; second, from 'passing through...' below, the analogy of self-protection against the objects; third, from 'this person, by reason of this fear...' below, the analogy of the completion of mindfulness and wisdom.