大般涅槃經疏 22.20

22.20

「譬如有人」下，第二解釋，又二：先總釋、後別釋。初總中舉三譬：初兩譬菩薩、後一譬凡夫。初菩薩譬中，初譬自行，亦具四事。菩薩居因，聖法未滿，亦須善友、聽法、修行（云云）。次一譬，譬菩薩化他。化他亦須四事，諸佛起發，如教行行（云云）。後譬，譬凡夫。凡夫罪重，故言如癩（云云）。如是三譬，一一有合。初譬中，熱譬愛，冷譬癡，勞譬慢，下譬瞋，𭼠譬疑，眾邪通譬五利（云云）。問：菩薩利鈍俱盡，寧有此病？答：寄通指別耳。菩薩別惑至佛方盡，寧得無病？私云：通別之惑名同體一，二三異譬。

From "For instance, suppose a person..." downward is the second part, the detailed explanation, which again has two parts: first, a general explanation, and second, a specific explanation. In the first, the general explanation, three similes are raised: the first two are similes for the bodhisattva, and the last one is a simile for the ordinary person. In the first simile for the bodhisattva, it first illustrates their own practice, which also possesses the four things. Because the bodhisattva resides in the causal stage and the noble dharmas are not yet complete, they also need good friends, listening to the Dharma, and practicing (and so forth). The next simile illustrates the bodhisattva's transforming of others. Transforming others also requires the four things: being stimulated by the buddhas, they carry out practices in accordance with the teaching (and so forth). The final simile illustrates the ordinary person. Ordinary persons have heavy sins, so it is said that they are like a leper (and so forth). Each of these three similes has its application. In the first simile, heat illustrates craving; cold illustrates delusion; fatigue illustrates conceit; lower [purgatives] illustrate anger; vomiting illustrates doubt; and the various evils collectively illustrate the five sharp [afflictions] (and so forth). Question: If the bodhisattva has exhausted both the sharp and dull [afflictions], how could they have this disease? Answer: This relies on the shared to point to the distinct. The distinct delusions of a bodhisattva are only exhausted when reaching buddhahood; how could they be without disease? In my private view: The shared and distinct delusions share the same name and are one in substance; they are two or three different similes.