翻譯名義集 5.125

5.125

【五味】〈聖行品〉云：「譬如從牛出乳，從乳出酪，從酪出生酥，從生酥出熟酥，從熟酥出醍醐。譬從佛出十二部經，從十二部經出九部修多羅，從九部出方等，從方等出摩訶般若，從摩訶般若出大涅槃。」此喻一取相生次第，牛譬於佛，五味譬教。乳從牛出，酥從乳生，二酥醍醐，次第不亂。二喻濃淡，此取一番下劣根性。所謂二乘在華嚴座，不信不解，不變凡情，故譬其乳。次至鹿苑，聞三藏教，二乘根性，依教修行，轉凡成聖，譬轉乳成酪。次至方等，聞彈斥聲聞，慕大恥小，得通教益，如轉酪成生酥。次至《般若》，奉勅轉教，心漸通泰，得別教益，如轉生酥成熟酥。次至《法華》，三周說法，得記作佛，如轉熟酥成醍醐。此乃約教竪辨。其如約教橫辨，兼但對帶，多少可知。晉《華嚴》云：「譬如日出，先照一切諸大山王，次照一切大山，次照金剛寶山，然後普照一切大地。」又云：「譬如日月出現世間，乃至深山幽谷，無不普照。」此喻先照高山，次照幽谷，後照平地。天台準《涅槃》五味，演第三平地，開為三時。方等如食時，般若如禺中，法華如正午。《釋籤》「問曰：『應還取《涅槃》本文，何以却取《華嚴》文耶？非但數不相當，亦恐文意各別。』答：『《涅槃》五味轉變，而祇是一乳。《華嚴》三照不同，而祇是一日。今演平地之譬，以對《涅槃》後之三味。數雖不等，其義宛齊。又，《涅槃》以牛譬佛，乳從牛出，譬佛初說大。乳出已後，其味轉變，猶成分譬。故此下文，義立五味，皆從牛出。未若《華嚴》，日譬於佛，光譬說教，日無緣慈，非出而出，眾機所扣，非照而照。故使高山幽谷平地不同，同稟教光，終歸等照。故用兩經，二義相成。』」佛出娑婆，慈濟群彙，經五十年，普潤無方。而此二喻，粲然可觀，乃使感應之道彰矣！《華嚴》五喻，別況五蘊，文見《心經輔中記》也。

[Five Flavours]
The chapter on "Noble Practices" says: "It is like milk coming from a cow, curds from milk, fresh butter from curds, clarified butter from fresh butter, and ghee from clarified butter. Likewise, from the Buddha come the twelve divisions of scripture; from the twelve divisions of scripture come the nine divisions of sūtras; from the nine divisions comes the Vaipulya; from the Vaipulya comes Mahāprajñā; from Mahāprajñā comes the Mahānirvāṇa."

First, this analogy takes the sequence of mutual arising: the cow illustrates the Buddha, and the five flavours illustrate the teachings. Milk comes from the cow, butter arises from milk, and clarified butter and ghee follow an orderly sequence. Second, the analogy takes thickness and lightness: this illustrates the single group of inferior dispositions. Specifically, when the two vehicles were in the Avataṃsaka assembly, not believing and not understanding, their ordinary dispositions did not change; hence it is compared to milk. Next, arriving at the Deer Park, they heard the Tripiṭaka teaching; the dispositions of the two vehicles cultivated according to the teaching and transformed ordinary beings into sages, compared to transforming milk into curds. Next, arriving at the Vaipulya, they heard the rebuking of śrāvakas, admired the Mahāyāna, and were ashamed of the Hīnayāna, obtaining the benefit of the Shared Teaching, like transforming curds into fresh butter. Next, arriving at Prajñā, they received the command to transmit the teaching, their minds gradually becoming open and expansive, obtaining the benefit of the Separate Teaching, like transforming fresh butter into clarified butter. Next, arriving at the Lotus Sūtra, through the three cycles of teaching they received predictions of attaining buddhahood, like transforming clarified butter into ghee. This distinguishes them vertically according to the teachings. As for distinguishing them horizontally according to the teachings, combining, only, confronting, and bringing along can be known in varying degrees.

The Jin Avataṃsaka Sūtra says: "Just as when the sun rises, it first shines upon all great mountain kings, next shines upon all great mountains, next shines upon the diamond jewel mountains, and then universally shines upon the entire great earth." It also says: "Just as when the sun and moon appear in the world, down to the deep mountains and dark valleys, there is nowhere they do not universally shine." This analogy means first shining on high mountains, next on dark valleys, and later on the flat earth. Tiantai, based on the five flavours of the Nirvāṇa, expands the third 'flat earth' into three periods: Vaipulya is like mealtime, Prajñā is like mid-morning, and the Lotus is like high noon.

The Shiqian says: "Question: 'One should have simply taken the original text of the Nirvāṇa; why instead take the text of the Avataṃsaka? Not only do the numbers not match, but the meanings of the texts are also probably different.' Answer: 'The five flavours of the Nirvāṇa undergo transformation, yet are just the one milk. The three illuminations of the Avataṃsaka are different, yet are just the one sun. Now, expanding the analogy of the flat earth to correspond to the later three flavours of the Nirvāṇa: though the numbers are not equal, their meanings correspond completely. Furthermore, the Nirvāṇa uses the cow to illustrate the Buddha, and milk coming from the cow illustrates the Buddha first expounding the Mahāyāna. After the milk comes forth, its flavours transform, still making up partial analogies. Therefore, in the text below, the five flavours are doctrinally established as all coming from the cow. Yet this is not like the Avataṃsaka, where the sun illustrates the Buddha, and light illustrates expounding the teachings: the sun has unconditional compassion, not emerging yet emerging, responding to the capacities of beings, not shining yet shining. Thus, causing high mountains, dark valleys, and the flat earth to be different, yet they equally receive the light of teaching and ultimately return to equal illumination. Therefore, two sutras are used so that the two meanings complement each other.'"

The Buddha appeared in the Sahā world, compassionately saving the masses; over fifty years, he universally nourished without limits. These two analogies are brightly evident and make clear the principle of resonance and response! The five analogies of the Avataṃsaka separately illustrate the five skandhas, the text of which appears in the Xinjing fuzhong ji.