妙法蓮華經玄義 7.89

7.89

六、本說法妙者，經言：「此等我所化，令發大道心，今皆住不退。」我所化者，正是說法。令發大道心者，簡非小說也。此指本時簡說，非迹說也。迹說多種，若依《涅槃》明初、後兩味從牛而出；若以義推，中間三味，亦應從牛而出。何者？凡犢噉凡草，但能出乳；不噉忍草，故不出四味。良犢調善，不高不濕，酒糟麥[麩-夫+戈]，五味圓滿，具足在牛，但聽飲噉，隨𤚲而出。若噉凡草𤚲，即出乳；噉下忍草𤚲，即出酪；噉中忍草𤚲，出生蘇；噉上忍草𤚲，出熟蘇；噉上上忍草𤚲，出醍醐。若牛出五味，譬漸法也；牛出醍醐，譬頓法也；牛出三味，譬不定法也。佛亦如是，偏圓滿足，在佛心中，聽機扣擊，說則不同。善趣機擊，出人天法輪；析法機擊，出二乘法輪；體法機擊，出巧度法輪；歷別機擊，出漸次法輪；圓頓機擊，出無作法輪。又兩機擊，出第四、第五味；又一機擊，出第二味；又四機擊，出四味，除第一味；又三機擊，出三味，除第一第、二味；又一機擊，出第五味，除四味。復次，三藏道場所得法如乳在牛，起道場即說乳法輪；通佛道場所得法如酪在牛，起道場即說酪法輪；別佛道場所得法如五味俱在牛，道場起說次第五味法輪；圓佛道場所得法如醍醐在牛，道場起即說醍醐法輪。

Sixth, as for the wonderfulness of the original teaching, the sūtra says: "These were transformed by me, brought to give rise to the mind of the Great Path, and now they all abide in non-retrogression." "Transformed by me" refers precisely to the teaching. "Brought to give rise to the mind of the Great Path" distinguishes it from the small teaching. This points to the simple exposition of the original time, not the trace exposition. There are many kinds of trace exposition: if relying on the Mahāparinirvāṇa-sūtra, it clarifies that the first and last two flavors emerge from the cow; if inferred by principle, the middle three flavors should also emerge from the cow. Why is this? An ordinary calf eats ordinary grass and can only yield milk; it does not eat endurance-grass, so it does not yield the four [subsequent] flavors. A fine calf is well-trained and gentle, [kept] neither high nor damp, [fed on] brewer's grains and wheat bran; the five flavors are fully perfected and complete within the cow, but depending on what it drinks and eats, they emerge according to milking. If it grazes on ordinary grass and is milked, milk immediately emerges; if it grazes on inferior endurance-grass and is milked, curd immediately emerges; if it grazes on middling endurance-grass and is milked, fresh butter immediately emerges; if it grazes on superior endurance-grass and is milked, clarified butter immediately emerges; if it grazes on supreme endurance-grass and is milked, ghee immediately emerges. If the cow yields the five flavors, this is an analogy for the gradual teachings; if the cow yields ghee, this is an analogy for the sudden teachings; if the cow yields three flavors, this is an analogy for the indeterminate teachings. The Buddha is also like this: partial and perfect are fully complete within the Buddha's mind; responding to the strike of spiritual capacities, what is expounded is not the same. When struck by the capacity for wholesome destinies, the dharma-wheel of humans and devas emerges; when struck by the capacity for analyzing phenomena, the dharma-wheel of the two vehicles emerges; when struck by the capacity for embodying phenomena, the dharma-wheel of skillful deliverance emerges; when struck by the capacity for successive distinctions, the gradual dharma-wheel emerges; when struck by the capacity for the perfect and sudden, the unconditioned dharma-wheel emerges. Furthermore, when struck by two capacities, the fourth and fifth flavors emerge; when struck by one capacity, the second flavor emerges; when struck by four capacities, four flavors emerge, excluding the first flavor; when struck by three capacities, three flavors emerge, excluding the first and second flavors; when struck by one capacity, the fifth flavor emerges, excluding the four flavors. Furthermore, the dharma obtained in the bodhimaṇḍa of the Tripiṭaka Buddha is like milk in the cow: upon rising from the bodhimaṇḍa, he immediately expounds the dharma-wheel of milk. The dharma obtained in the bodhimaṇḍa of the shared Buddha is like curd in the cow: upon rising from the bodhimaṇḍa, he immediately expounds the dharma-wheel of curd. The dharma obtained in the bodhimaṇḍa of the distinctive Buddha is like the five flavors all present in the cow: upon rising from the bodhimaṇḍa, he expounds the successive dharma-wheels of the five flavors. The dharma obtained in the bodhimaṇḍa of the perfect Buddha is like ghee in the cow: upon rising from the bodhimaṇḍa, he immediately expounds the dharma-wheel of ghee.