四教義 12.5

12.5

第五約五味譬明四教位者，《大涅槃經》明五味譬不同，以成四教辨位不同之相也。經云：「凡夫如乳，須陀洹如酪，斯陀含如生蘇，阿那含如熟蘇，阿羅漢、辟支佛如醍醐」，此譬意恐是顯三藏教明位也。經又云：「凡夫如乳，聲聞如酪，辟支佛如生蘇，菩薩如熟蘇，佛如醍醐」，此譬意恐是顯通教明位也。經又云：「凡夫如雜血乳，羅漢如清淨乳，辟支佛如酪，菩薩如生熟蘇，佛如醍醐」，此譬意恐顯別教明位也。經又云：「雪山有草名曰忍辱，牛若食者即得醍醐，忍辱草者喻八聖道，乳喻十二部經，隨有能修八聖道者，即見佛性住大涅槃」，此即譬於圓教菩薩從初發心即開佛知見，見佛性住大涅槃也。《涅槃經》明此之四譬，譬四教明位，其義宛然。若不信四教明位不同者，云何消釋此五味四種譬也？今明前四教明位合此四譬，一往似如目覩，只自聖人密意難知，何可定執！又《涅槃經》云：「譬如有人置毒於乳乃至醍醐，亦能殺人」，此譬應得兩用，若對經教五味明義，處處皆得見佛性、入涅槃也。此即是不定教門，事在下釋。若是約位明殺人義，四位五味根緣不定，隨其大乘機發，即皆以如來滅度而滅度之，故同殺人之義也。

Fifth, explaining the stages of the four teachings in terms of the metaphor of the five flavors: The Mahāparinirvāṇa Sūtra explains differences in the metaphor of the five flavors so as to establish the differing characteristics of the stages determined across the four teachings. The sūtra says: 'Ordinary beings are like milk; srotaāpannas are like curds; sakṛdāgāmins are like raw butter; anāgāmins are like clarified butter; and arhats and pratyekabuddhas are like ghee.' This metaphor's intent is presumably to reveal the stages elucidated in the Tripiṭaka teaching. The sūtra also says: 'Ordinary beings are like milk; śrāvakas are like curds; pratyekabuddhas are like raw butter; bodhisattvas are like clarified butter; and the Buddha is like ghee.' This metaphor's intent is presumably to reveal the stages elucidated in the shared teaching. The sūtra also says: 'Ordinary beings are like milk mixed with blood; arhats are like pure milk; pratyekabuddhas are like curds; bodhisattvas are like raw and clarified butter; and the Buddha is like ghee.' This metaphor's intent is presumably to reveal the stages elucidated in the distinctive teaching. The sūtra also says: 'In the Snowy Mountains there is a grass named forbearance; if cows eat it, they immediately yield ghee. The grass of forbearance is a metaphor for the eightfold noble path; milk is a metaphor for the twelve divisions of scriptures; and whoever is able to cultivate the eightfold noble path immediately sees the Buddha-nature and abides in great nirvāṇa.' This is a metaphor for the bodhisattva of the perfect teaching who, from the initial generating of the mind [for bodhi], immediately opens the Buddha's knowledge and vision, sees the Buddha-nature, and abides in great nirvāṇa. The Nirvāṇa Sūtra explains these four metaphors, which compare to the stages elucidated in the four teachings, and their meaning is fully evident. If one does not believe that the stages elucidated in the four teachings differ, how could one interpret these four kinds of metaphors of the five flavors? Now, in explaining that the stages elucidated in the preceding four teachings correspond to these four metaphors, at first glance it seems as if one sees it with one's own eyes; but the sage's esoteric intent is inherently difficult to know, so how could one cling to it definitively! Furthermore, the Nirvāṇa Sūtra says: 'It is like someone placing poison in milk all the way up to ghee, which can also kill people.' This metaphor should admit of two applications: if one explains the meaning in terms of the five flavors of scriptures and teachings, everywhere one is able to see the Buddha-nature and enter nirvāṇa. This is the indeterminate doctrinal gate; the matter is explained below. If the meaning of killing people is explained in terms of stages, the capacities and conditions across the four stages and five flavors are indeterminate; according to when their Mahāyāna capacity is aroused, they are all brought to extinction through the Tathāgata's extinction, and hence it shares the meaning of killing people.