大般涅槃經疏 21.12

21.12

次合八譬。初合四蛇即是四大。大有內外，內身四大正合四蛇，四大共造眼根合見毒，共造身根合觸毒，共造鼻根合氣毒，共造舌根合齧毒。次合五旃陀，如文。三合詐親。親只是愛，愛能諛讇誘害眾生。但前三心不能生愛，唯行心中能生親愛。然此五陰盡能為惡，但起愛取要在行心，故云一怨。文云「怨詐親者有始有終，愛心不爾，無始無終。」復有二義：一者如十二緣，猶如車輪無有始終，愛心亦爾無有始終。然十二緣復有始終，即無明為始，老死為終。言無始終義者，求愛來處永不可得，即無始義；去處無從，復是無終。次合第四空聚落者，即內六入。外世間聚人所住處，無人故空。六根即是我之棲託，求不可得故空。如人望舍謂內，有人比至，進覓都不見有。菩薩亦爾，觀於六根皆空無我。但此六入即為六根，并外六塵內外十二。六根亦名六情，亦云六識。根以能生為義，情從生識得名。然六根無情，識即有情，從能受名故云六情。識取和會，根塵和會故能生識。次合第五六賊，即是六塵。賊從外來劫人資財，六塵之賊劫人善法。但此六塵生三種法，四事能生細煩惱者名為四微，所生者麁故名四大。言四事者，色香味觸。四大各四，亦不具四。五事生者名為五欲。言五事者，足一聲塵。六事生者即名六塵，塵是滓累之名。次合第六一河，河是煩惱。但此關二河六河，不暇併述。有生死河涅槃河、善法河佛性河（云云）。但此經中三河不同。〈師子〉中明生死河，〈迦葉〉中明涅槃河，此中明煩惱河。「既至河上取草為筏」下，合第七譬，戒定智慧以為三品。「到於彼岸」下，合第八到彼岸，譬常樂涅槃。

Next is the application of the eight parables. First, the application of the four serpents: these are the four great elements. The great elements are internal and external; the four great elements of the internal body precisely correspond to the four serpents. The four great elements together produce the visual faculty, corresponding to the poison of seeing; together they produce the tactile faculty, corresponding to the poison of touch; together they produce the olfactory faculty, corresponding to the poison of breath; together they produce the gustatory faculty, corresponding to the poison of biting. Next, the application of the five caṇḍālas is as in the text. Third, the application of the feigned friend: the "friend" is simply craving; craving can flatter, entice, and harm sentient beings. The preceding three minds [of the aggregates of sensation, perception, and consciousness] cannot generate craving; it is only within the mind of volitional formations that craving-affection can arise. Although all five aggregates can do evil, the arising of craving and grasping resides specifically in the mind of volitional formations, hence it is called "one enemy." The text says: "The enemy who feigns friendship has a beginning and an end, but the mind of craving is not like that; it has neither beginning nor end." This also has two meanings: first, like the twelve links of dependent origination, which are like a cartwheel without beginning or end, the mind of craving likewise has neither beginning nor end. However, the twelve links also have a beginning and an end: ignorance is the beginning, and aging-and-death is the end. As for the meaning of having neither beginning nor end, seeking the place from which craving comes can never be attained, which is the meaning of "no beginning"; the place to which it goes has nowhere to be traced, which is again "no end." Next, the application of the fourth, the empty village: this refers to the six internal sense bases (āyatana). In the external world, a village is a dwelling place for people; being devoid of people, it is empty. The six sense faculties are the dwelling and reliance of the self; seeking [the self] cannot find it, hence they are empty. Just as a person looking at a house thinks someone is inside, but upon reaching it and entering to search finds no one at all, so too the bodhisattva contemplates the six sense faculties as all empty and devoid of self. These six sense bases are the six faculties, which together with the six external sense objects make the internal and external twelve [bases]. The six faculties are also called the six emotions (liuqing), and are also called the six consciousnesses. "Faculty" (indriya) takes "capacity to generate" as its meaning; "emotion" takes its name from the arising of consciousness. However, the six faculties are non-sentient, whereas consciousness is sentient; taking its name from the capacity to experience, it is called the "six emotions." Consciousness grasps and joins together: when the faculties and sense objects join together, they can generate consciousness. Next, the application of the fifth, the six bandits: these are the six sense objects. Bandits come from the outside to rob people of their property; the bandits of the six sense objects rob people of their wholesome dharmas. These six sense objects generate three kinds of dharmas: four items that can generate subtle afflictions are called the "four subtles" (paramāṇu), and what they generate is coarse, hence called the "four great elements." The four items are color-form, smell, taste, and tangible objects. Each of the four great elements has four, or does not fully have four. What five items generate are called the "five desires." The five items add the single sound-object. What six items generate are called the "six sense objects" (guṇa); "dust" (guṇa) is a name for defilement and burden. Next, the application of the sixth, the single river: the river is affliction. However, this relates to the two rivers and the six rivers, which there is no time to detail fully: there are the river of birth and death, the river of nirvāṇa, the river of wholesome dharmas, and the river of the buddhadhātu (and so forth). In this sūtra, three rivers differ: in [the Chapter on] "Siṃhanāda," it explains the river of birth and death; in [the Chapter on] "Kāśyapa," it explains the river of nirvāṇa; and here it explains the river of afflictions. From "Having reached the river, gathering grass to make a raft" downward is the application of the seventh parable: morality, concentration, and wisdom are taken as the three grades. From "Arriving at the other shore" downward is the application of the eighth, reaching the other shore, illustrating the eternal bliss of nirvāṇa.