大般涅槃經義記 4.235

4.235

第二問中，「一切眾生性相云何」偏問凡夫。下佛還復約喻答之，先喻、後合。以此通前，喻別有六，始從雜血乃至醍醐，此六況法。前劫不定，凡有四別：一義如向；第二如後迦葉中說，凡夫佛性如雜血乳，須陀、斯陀斷少煩惱如出血乳，那含如酪，羅漢佛性如似生蘇，緣覺、菩薩如彼熟蘇，佛如醍醐；第三義者，凡夫二乘及大乘中善趣佛性如雜血乳，種性解行如出血乳，初地如酪，二地已上如似生蘇，八地已上如似熟蘇，佛如醍醐；第四義者，解行已前如雜血乳，初地佛性如出血乳，二地已上佛性如酪，八地已上性如生蘇，後身佛性如似熟蘇，佛如醍醐。末後二義，義有文無，文雖不說，理必有之。

In the second question, "What are the characteristics of the nature of all sentient beings?" specifically asks about ordinary beings. Below, the Buddha again answers with reference to metaphors, first the metaphors and then their application. Connecting this with what preceded, there are six different metaphors, beginning from milk mixed with blood up to ghee; these six illustrate the doctrine. The preceding kalpas are not fixed; in all there are four distinctions: The first meaning is as explained earlier. The second is as stated later in Kāśyapa's [inquiry]: the buddha-nature of ordinary beings is like milk mixed with blood; srotaāpannas and sakṛdāgāmins, having severed a small amount of defilement, are like milk with the blood removed; anāgāmins are like curd; the buddha-nature of arhats is like raw butter; pratyekabuddhas and bodhisattvas are like that clarified butter; and a buddha is like ghee. The third meaning is: the buddha-nature of ordinary beings, the two vehicles, and good destinies in the Mahāyāna is like milk mixed with blood; the gotra and the understanding-practice [stages] are like milk with the blood removed; the first ground is like curd; the second ground and above are like raw butter; the eighth ground and above are like clarified butter; and a buddha is like ghee. The fourth meaning is: prior to understanding-practice is like milk mixed with blood; the buddha-nature of the first ground is like milk with the blood removed; the buddha-nature of the second ground and above is like curd; the nature of the eighth ground and above is like raw butter; the buddha-nature of the final body is like clarified butter; and a buddha is like ghee. For these latter two meanings, the meaning exists though the text does not; although the text does not state them, the principle must have them.