大般涅槃經集解 11.13

11.13

案僧亮曰：為不消故，說三行也。若能消者，說六行也。僧宗曰：六味者，有為有三、無為有三也。苦以變樂為用，如醋能變甜也。諸法所以流遷，以無常切故也，猶如鹹味能使非鹹作鹹也。無我之言，不自在故違情，如苦味之不悅人也。樂以悅己為義，猶如甜味人所嗜也。我者，制御自由，物無能礙，如辛味之通發也。常理湛然，一相無別，如淡味之無分別也。以常解之慧火，然八倒之惑薪，以資慧命，喻之為飯也。

Sengliang states: Because it was not digested, he expounded the three practices. If one is able to digest it, he expounds the six practices. Sengzong states: Regarding the six flavours, there are three for the conditioned and three for the unconditioned. Suffering takes transforming pleasure as its function, just as vinegar can transform sweetness. That all phenomena fluctuate and change is because impermanence presses urgently upon them, just as a salty flavour can make what is not salty become salty. The teaching of non-self runs contrary to desires because of lacking self-mastery, like the bitter flavour not pleasing people. Bliss takes pleasing oneself as its meaning, just as the sweet flavour is savoured by people. Self means exercising control freely without anything being able to obstruct, like the penetrating pungency of a spicy flavour. The principle of permanence is serene and tranquil, of a single mark without difference, like the absence of discrimination in a bland flavour. Using the fire of wisdom that understands permanence to burn the firewood of the delusions of the eight inversions so as to nourish the life of wisdom is likened to cooked rice.