大般涅槃經義記 7.169

7.169

次以旃陀喻於五陰，於中亦二：一喻如來說陰怖人，「王」還喻佛，如來復說五陰怖人名「遣旃陀」。陰有何義似於旃陀？其旃陀羅殺人為事，五陰前後共相摧滅，其義像彼，故以為喻。五陰生滅傷切如「刀」，聖說示人顯露名「拔」，對其所欣說此為「後」。二喻菩薩聞過厭捨，「人」喻菩薩，反觀生死名為「迴」，顧知五陰過名「見五人」，專情厭背名「疾捨去」。次以詐親喻其愛心，五陰相續，生滅難覺，名「惡方便藏所持刀」。五陰生愛名「遣一人」，生愛難覺故復稱「密」。實危害相順人情名「詐親善」。愛能留連，寄言顯之，故曰「語言汝可還來」。「其人不信」喻明菩薩知過不從。

Next, the five aggregates are allegorised by the caṇḍālas. Therein are also two parts: first, allegorising the Tathāgata's explanation of the aggregates to frighten people: the 'king' again allegorises the Buddha; the Tathāgata further explaining the five aggregates to frighten people is called 'dispatching caṇḍālas'. What meaning do the aggregates have that resembles caṇḍālas? A caṇḍāla makes killing people his business; the five aggregates, before and after, mutually destroy one another—their meaning is like that, which is why they are used as an analogy. The arising and ceasing of the five aggregates causes poignant wounds like a 'knife'; the noble explanation showing this to people, exposing it, is called 'drawn'; speaking of this in contrast to what they delight in is called 'behind'. Second, allegorising the bodhisattva's hearing of the faults and abandoning them with revulsion: the 'person' allegorises the bodhisattva; looking back at saṃsāra is called 'turning around'; looking and knowing the faults of the five aggregates is called 'seeing five people'; turning away in focused revulsion is called 'hastily abandoning and leaving'. Next, the mind of craving is allegorised by a deceptive friend: the five aggregates continuing, with their arising and ceasing difficult to perceive, is called 'the evil expedient of concealing the knife carried'. The five aggregates generating craving is called 'dispatching one person'; the arising of craving being difficult to perceive is why it is again called 'secret'. Truly being of a harmful aspect yet according with human feelings is called 'feigning intimacy and kindness'. Craving can detain one; expressing this through words is why it says 'saying to him, "You may come back."' 'That person did not believe it' allegorises and clarifies that the bodhisattva, knowing the fault, does not comply.