大般涅槃經義記 2.152

2.152

次四教中，初一教圓，先喻、後合；次一教極，先喻、後合；後二教勝，於中前一廣破故勝，初先法說、次喻後合；後一復次，永盡故勝，先喻、後合。後三義中，初二義體、後一義用。體中，前一滅惡故勝，先喻、後合；後一備善，初先立喻。「八味具」者，就六味中分甘為三，故有八味。一不苦名甘、二不酢名甘、三不辛名甘，是名三也。下約顯法，初總、次別。不生名「常」，不滅曰「恒」，永絕危怖故名為「安」，離煩惱熱名為「清涼」，「不老不死」，離煩惱果，斷諸惡業，名為「無垢」，離惡業果故曰「快樂」。下總結之。下一復次明義用中就菩薩說，佛則可知，名德如是，應善奉持。

In the next four on the teaching: the first is that the teaching is complete, first by analogy and then applied; the next is that the teaching is ultimate, first by analogy and then applied; the latter two are that the teaching is superior, within which the former is superior because it extensively refutes, first stating the dharma, next by analogy, and then applying it; the latter iteration is superior because it eternally exhausts, first by analogy and then applied. In the latter three on the meaning: the first two concern the substance of the meaning, and the last concerns the function of the meaning. Within the substance, the former is superior because it extinguishes evil, first by analogy and then applied; the latter is replete with good, first setting up an analogy. “Possessing the eight flavors”: within the six flavors, sweet is divided into three, hence there are eight flavors: first, not bitter is called sweet; second, not sour is called sweet; third, not pungent is called sweet—these are the three. Below, in relation to revealing the dharma, it is first general, then specific: unborn is called “permanent”; unceasing is called “constant”; eternally severing peril and fear is called “peaceful”; free from the heat of affliction is called “cool”; “unaging and undying” departs from the fruit of affliction; severing all evil karmas is called “stainless”; departing from the fruit of evil karma is called “joyful.” Below, he concludes generally. In the next iteration, clarifying the function of the meaning, it is spoken in relation to bodhisattvas; for Buddhas, it is understandable. Since the name and virtue are like this, one should skillfully uphold it.