大般涅槃經義記 2.64

2.64

自下問答重顯向前不解之相，初先總問云何不解；「客醫答」下，對問略辯。下復廣顯，先解甘露，初問、次辯。「若是牸牛」喻諸菩薩。「不食酒糟滑草麥[麩-夫+少]」喻離煩惱，酒糟喻癡，滑草喻貪，麥[麩-夫+少]喻瞋，斷名不食。解心柔順名「犢調善」，遊觀境界名「放牧處」，離有、離無名「不高原亦不下濕」，飡受正教名「飲清流」，起行詳審名「不馳走」，遠惡知識故言「不與特牛同群」，教授以時名「飲餧調適」，止觀調停名「行住得所」。依此證我堪為真治，是故說言「如是乳者能除諸病」。「是則」下結。下解毒藥，文顯可知。上來會通。

From here downward, question and answer reiterate and clarify the characteristics of the previous lack of understanding. First, it generally asks: 'How did he not understand?' From 'The visiting physician answered' downward briefly discriminates in response to the question. Below, it broadly clarifies again, first explaining the amṛta, first asking, next discriminating. 'If it is a cow' illustrates the bodhisattvas. 'Not eating brewer's grains, slippery grass, or barley bran' illustrates being free from afflictions: brewer's grains illustrate delusion, slippery grass illustrates greed, and barley bran illustrates anger; cutting them off is termed 'not eating.' An understanding mind that is gentle and compliant is termed 'the calf being well-tamed and good'; roaming and contemplating the sense-spheres is termed the 'pasture ground'; being free from existence and free from non-existence is termed 'neither on high plateaus nor in low marshes'; receiving the correct teaching is termed 'drinking from clear streams'; initiating practices with careful deliberation is termed 'not running about'; distancing oneself from bad spiritual friends is thus termed 'not herding together with bulls'; teaching in accord with the proper time is termed 'drinking and feeding being regulated and appropriate'; balancing calming and insight is termed 'actions and dwelllings being in their proper places.' Relying on this, one realizes that the self is capable of being the true remedy; therefore it is said, 'Such milk can eliminate all illnesses.' From 'This is' downward concludes. Below, it explains the poisonous medicine, the text of which is clear and can be understood. The above is reconciling and harmonizing.