大般涅槃經疏 12.10

12.10

「復次善男子」下，第三雙就生死涅槃以明苦樂，即是竪論。文中有二：先釋、後論義。就初釋中三，謂譬、合、結。此即譬說。二鳥喻法身，子譬眾生，盛夏水長譬起倒。選擇高原者，病無常即須常藥，常為高原。病常即無常為藥，以無常為高原，即是非常非無常，常無常具足能離諸倒。為長養者，譬令其解常無常理。然後隨本安隱而游，譬如來度訖，然後游諸覺華。「如來出世」下，第二合譬。「是名異法」下，第三結成。

From "Furthermore, good son" below is the third, clarifying suffering and pleasure jointly in terms of both saṃsāra and nirvāṇa, which is a vertical discussion. The text has two parts: first the explanation, and later the debate. Within the first explanation there are three parts, namely the simile, the application, and the conclusion. This is the exposition through simile. The two birds illustrate the Dharmakāya; the fledglings illustrate sentient beings; the rising waters in midsummer illustrate the arising of inverted views. Choosing high ground means: for the sickness of impermanence, the medicine of permanence is needed, with permanence as the high ground; for the sickness of permanence, impermanence serves as the medicine, with impermanence as the high ground—this is neither permanent nor impermanent, fully possessing both permanence and impermanence to leave all inverted views behind. Feeding and nurturing illustrates enabling them to understand the principle of permanence and impermanence. Afterward roaming at ease according to their nature illustrates that after the Tathāgata has finished delivering them, he then roams among the blossoms of awakening. From "When the Tathāgata appears in the world" below is the second, the application of the simile. From "These are called different phenomena" below is the third, establishing the conclusion.