妙法蓮華經玄義 1.33

1.33

教相為三：一、根性融、不融相。二、化道始終、不始終相。三、師弟遠近、不遠近相。教者，聖人被下之言也；相者，分別同異也。云何分別？如日初出，前照高山，厚殖善根，感斯頓說。頓說本不為小，小雖在座，如聾如瘂，良由小不堪大，亦是大隔於小，此如《華嚴》。約法被緣，緣得大益，名頓教相。約說次第，名從牛出乳味相。次照幽谷，淺行偏明當分漸解，此如三藏。三藏本不為大，大雖在座，多跢婆和，小所不識，此乃小隔於大，大隱於小。約法被緣，名漸教相。約說次第，名酪味相。次照平地，影臨萬水，逐器方圓，隨波動靜，示一佛土，令淨穢不同。示現一身，巨細各異，一音說法，隨類各解，恐畏、歡喜厭離、斷疑、神力不共，故見有淨、穢，聞有褒、貶，嗅有薝蔔、不薝蔔，華有著身、不著身，慧有若干、不若干，此如《淨名》、《方等》。約法被緣，猶是漸教。約說次第，生蘇味相。復有義，大人蒙其光用，嬰兒喪其睛明；夜遊者伏匿，作務者興成。故文云「但為菩薩說其實事，而不為我說斯真要。」雖三人俱學，二乘取證，具如《大品》。若約法被緣，猶是漸教。約說次第，名熟蘇味相。復有義，日光普照，高下悉均平。土圭測影，不縮不盈。若低頭，若小音，若散亂，若微善，皆成佛道。不令有人獨得滅度，皆以如來滅度而滅度之。具如今經。若約法被緣，名漸圓教。若說次第，醍醐味相。

Regarding the characteristics of the teachings, there are three points: first, the characteristic of capacities being integrated or unintegrated; second, the characteristic of the path of transformation having an initial stage and final stage or not having them; third, the characteristic of master and disciples being distant or proximate. "Teachings" are the words of the sage bestowed upon subordinates; "characteristics" differentiate similarities and differences. How are they differentiated? As when the sun first rises, it first illuminates the high mountains: those who have deeply planted good roots respond to this sudden exposition. The sudden exposition fundamentally was not for the lesser; although the lesser were in the assembly, they were as if deaf and mute, truly because the lesser could not bear the great, and also because the great was separated from the lesser—this is like the Avataṃsaka. In terms of the Dharma bestowed upon capacities, where capacities receive great benefit, it is called the characteristic of the sudden teaching. In terms of the sequence of preaching, it is called the characteristic of the flavor of fresh milk drawn from a cow. Next, it illuminates the dark valleys: those of shallow practice partially understand their assigned portion and gradually achieve understanding—this is like the Tripiṭaka. The Tripiṭaka fundamentally was not for the great; although the great were in the assembly, with their tat-tathābhāva (suchness) unknown to the lesser, this is the lesser being separated from the great and the great being hidden from the lesser. In terms of the Dharma bestowed upon capacities, it is called the characteristic of the gradual teaching. In terms of the sequence of preaching, it is called the characteristic of the flavor of coagulated milk (curds). Next, it illuminates the level ground, its reflection shining upon myriad waters, conforming to whether the vessels are square or round, following the motion or stillness of the waves, displaying a single buddha-land so that it appears distinct in purity and defilement. It manifests a single body, varying in vastness and minuteness; with a single voice it preaches the Dharma, and each understands according to their kind: fear, joy, revulsion, the severing of doubt, and unshared spiritual powers. Hence there is seeing of purity and defilement, hearing of praise and censure, smelling of campaka and non-campaka flowers, flowers sticking to the body and not sticking to the body, wisdom having distinctions and lacking distinctions—this is like the Vimalakīrtinirdeśa and the Vaipulya. In terms of the Dharma bestowed upon capacities, it is still the gradual teaching. In terms of the sequence of preaching, it is the characteristic of the flavor of curdled milk (butter). Furthermore, there is another meaning: the great receive its light and function, while infants lose their vision; night-wanderers hide away, and laborers rise to work. Therefore the text says: "He preached only the real matter for bodhisattvas, but did not preach this true essential for us." Although the three kinds of persons study together, the two vehicles realize the fruit—all as detailed in the Pañcaviṃśatisāhasrikā Prajñāpāramitā. In terms of the Dharma bestowed upon capacities, it is still the gradual teaching. In terms of the sequence of preaching, it is called the characteristic of the flavor of clarified butter. Furthermore, there is another meaning: the sunlight shines everywhere, equalizing both high and low. Measuring shadows with a sundial, it neither shrinks nor exceeds. Whether a bow of the head, a low sound, a distracted thought, or a slight good, all attain the Buddha Path. He does not allow anyone to attain extinction alone, but delivers all to extinction through the extinction of the Tathāgata. All is as detailed in the present sūtra. In terms of the Dharma bestowed upon capacities, it is called the gradual-and-perfect teaching. In terms of the sequence of preaching, it is the characteristic of the flavor of ghee.