大般涅槃經義記 7.328

7.328

下四喻中，初長者喻明能誡遠、第二鏡喻明能示近、第三商喻明能導遠、第四象喻明能制近。初中先喻，喻中初至「亦莫交遊」喻所聞法，「長者」喻友，「子」喻行人，「遣至他國」喻教向佛，行因貿果名「市所須」，說諸地中障治之相名「示道路通塞之處」，教防諸過名「復誡之」，「婬女」喻於五欲境界，勸之捨離名「無親愛」。習近五欲能壞法身，絕其慧命，失功德財，故言「若親，喪身殞命及以財寶」。「弊惡之人」喻惡知識，教其捨遠名「莫交遊」，「其子敬」下喻修行者聞法利益。

Among the four metaphors below: first, the metaphor of the elder clarifies the ability to admonish against what is distant; second, the metaphor of the mirror clarifies the ability to reveal what is near; third, the metaphor of the merchant clarifies the ability to guide to what is distant; fourth, the metaphor of the elephant clarifies the ability to restrain what is near. In the first, it begins with the metaphor: within the metaphor, from the beginning up to "nor associate with them" illustrates the Dharma that is heard; the "elder" illustrates the friend; the "son" illustrates the practitioner; "sent to another land" illustrates instructing them toward buddhahood; practicing causes to trade for the fruit is called "purchasing what is needed"; explaining the aspects of obstacles and remedies across the various stages is called "showing where the paths are open or blocked"; instructing them to prevent various errors is called "further admonishing him"; the "courtesans" illustrate the realm of the five desires; encouraging him to abandon them is called "having no affection [for them]." Becoming familiar with and drawing near to the five desires can destroy the dharmakāya, extinguish one's life of wisdom, and cause the loss of the wealth of merit; hence it says, "If one is intimate with them, one loses one's body and life as well as one's wealth and treasures." "Evil and vile people" illustrates bad spiritual friends; instructing him to abandon and distance himself from them is called "do not associate with them." From "His son reverently..." onward illustrates the practitioner's benefit from hearing the Dharma.