大般涅槃經義記 7.168

7.168

喻中有六，始從四蛇乃至大河。初以四蛇喻於四大，於中有二：一喻如來說大怖人，「王」喻如來，佛說四大集成己身，以總收別故說為「盛」。四大性反，又能害人，故說為「蛇」。佛說四大易動難調，必須將護，名「令人養」。一大不調，名「一生瞋」。佛說隨大生患各異，名「我准法」。患起殺人，眾情共覩，名「戮都市」。二喻菩薩聞過厭捨，「人」喻菩薩，聞佛向前示過之言名「聞」，切令畏厭名「怖」，修離稱「走」。

In the analogies there are six, starting from the four snakes down to the great river. First, the four elements are allegorised by the four snakes. There are two parts within this: first, allegorising the Tathāgata's explanation of the great [elements] to frighten people: the 'king' allegorises the Tathāgata; the Buddha explains that the four elements assemble to form one's body, using the general to subsume the specific, and so it is called 'abundant'; the natures of the four elements are contrary, and they can harm people, which is why they are called 'snakes'; the Buddha explains that the four elements are easily agitated and difficult to harmonize, requiring care and tending, which is termed 'ordering someone to raise them'; when one element is disharmonious, it is termed 'one giving rise to anger'; the Buddha explains that the afflictions arising in accordance with each element differ, which is termed 'I shall apply the law'; when afflictions arise to kill people, seen in common by all sentiments, it is called 'execution in the city market'. Second, allegorising the bodhisattva's hearing of the faults and abandoning them with revulsion: the 'person' allegorises the bodhisattva; hearing the Buddha's preceding words that revealed the faults is called 'hearing'; urgently causing one to feel dread and revulsion is called 'fear'; cultivating detachment is called 'running away'.