大般涅槃經義記 5.406

5.406

上來第二拂去化迹，成其極愛一子之義。自下第三迦葉領解，明問有宜。初甘蔗喻明問益己，後真金喻彰問益他。前中先喻，「我亦如是」合煮甘蔗人，「從佛數聞」合數煎煮，下次合其得種種味，「多得」總合，「謂下」別合，言「出味」者是出家樂、「離欲味」者是遠離樂、「寂滅味」者是寂滅樂、言「道味」者是菩提樂。如《地持》說，此四種中，初一是戒、次二是定、後一是慧。亦可出味明其出苦、離欲斷集、寂滅證滅、道味修道。

The second [part] above swept away the traces of transformation and established the meaning of supreme love for an only child. From here down, third, Kāśyapa grasps the understanding, clarifying that asking questions has suitability. First, the sugarcane simile clarifies that asking questions benefits oneself; later, the true gold simile reveals that asking questions benefits others. In the former, the simile comes first: "I too am like this" corresponds to the person boiling sugarcane; "frequently hearing from the Buddha" corresponds to boiling it repeatedly. Next, it corresponds to his obtaining various flavors: "abundantly obtaining" corresponds in general; "namely the lower..." corresponds specifically: the "flavor of leaving home" is the bliss of renunciation; the "flavor of detachment from desire" is the bliss of seclusion; the "flavor of quiescence" is the bliss of cessation; the "flavor of the path" is the bliss of bodhi. As the Bodhisattvabhūmi states, among these four kinds, the first is morality, the next two are concentration, and the last one is wisdom. Alternatively, the flavor of leaving home clarifies departure from suffering; detachment from desire is severing the origin; quiescence is realizing cessation; and the flavor of the path is cultivating the path.