法華玄義釋籤 15.15

15.15

六說法妙中明迹不同中二：初略例《涅槃》三味出牛，次「何者」下釋。釋中二：先釋，次問答料簡。初釋中二：初舉譬，次「佛亦如是」下正合。初文又二：先總別舉譬，次「若牛」下略以三教結。初又二：初總，次「若噉凡草」下別。初文言「良犢不高原下下濕」等者，此引《大經》第二破舊醫中云：「若是乳牛不食酒糟（酒真麥分，糟俗[麩-夫+弋]別）其犢調善（不馳空不驟有）放牧之處，不在高原（涅槃）亦不下濕（生死），飲以清水（非欲濁也）不令馳走（不見散也），不與特牛同共一群（佛不共法），飲食調適（不飢空、不飽俗），如是乳者名為甘露（祕密藏也）。」「忍草」者，義含多種，故別出四味，如文。次合中二：先總，次「善趣」下別。別中二：先人天四教，次五味。又二：初約部從教，次略對四教四佛正合五味並從牛出。初云「兩機擊出第四第五味」者，此華嚴中別圓兩教，此即約部從教立名，餘例可知。次文者又約當分所說不同。「復次」下復以四句分別已今。故知初明已今本迹猶是一往，已迹今本如前分別。「已本今迹」者，已本者最初也，今迹者迹門是，今迹佛所說。「俱迹」者，本成已後迹門已前為已迹，今此本門亦是迹佛所說故也。「今已俱本」者，最初為已本，本門為今本。「權實乃至事理四句云云」者，各以已今本迹相望為四句也。如已實今權，已權今實，俱權俱實，乃至事理亦復如是。但以最初為已為本，例前可知。

Sixth, in explaining the marvel of preaching the Dharma, the clarification of the differences in traces has two parts: first, it briefly cites the analogy from the Nirvāṇa Sūtra of the three flavors coming from the cow; next, from "What is this?" downward, it explains it. The explanation has two parts: first, the explanation; next, questions, answers, and analytical distinctions. The initial explanation has two parts: first, it raises the metaphor; next, from "The Buddha is also like this" downward, it formally applies it. The first passage again has two parts: first, it raises the metaphor generally and specifically; next, from "If the cow" downward, it briefly concludes with the three teachings. The first again has two parts: first, general; next, from "If it grazes on ordinary grass" downward, specific. In the first passage, when it says, "The good calf is not on high plateaus or in low, damp places," and so forth, this cites the second fascicle of the Great Sūtra, in refuting the old physician, which says: "If it is a milch cow that does not eat distillers' grains (wine corresponds to the real wheat portion; grains to the conventional bran portion), its calf is well-tamed (not galloping into emptiness and not plunging into existence). The place where it is pastured is not on high plateaus (nirvāṇa) nor in low, damp places (saṃsāra); it is given pure water to drink (free from the turbidity of desires) and not allowed to run wildly (no dispersion of views). It does not mingle in the same herd with ordinary bulls (the Buddha's unshared dharmas); its eating and drinking are well-adjusted (neither starving in emptiness nor gorged on the conventional). Milk like this is called amṛta (the secret treasury)." "Endurance grass" contains multiple meanings, so it separately produces four flavors, as in the text. Next, the application has two parts: first, general; next, from "wholesome destinies" downward, specific. The specific has two parts: first, humans, gods, and the four teachings; next, the five flavors. This again has two parts: first, matching the sections and following the teachings; next, briefly matching the four teachings and four Buddhas, formally correlating how the five flavors all emerge from the cow. When the first says, "The two faculties strike out the fourth and fifth flavors," this refers to the two teachings of Separate and Perfect within the Avataṃsaka; this is establishing the names by matching the sections and following the teachings, and the rest can be known by analogy. The next passage is again based on the differences of what is taught in its respective domain. From "Furthermore" downward, it again distinguishes past and present through four propositions. Thus we know that the initial clarification of past and present origin and traces was only a preliminary statement; the past trace and present origin are distinguished as before. As for "past origin and present trace": the past origin is the initial [realization]; the present trace is the trace gate, which is preached by the present trace Buddha. As for "both are traces": from after the realization of the origin up to before the trace gate is the past trace; and the present origin gate is also preached by the trace Buddha. As for "both present and past are the origin": the initial is the past origin, and the origin gate is the present origin. As for "the four propositions regarding provisional and real, up to phenomena and principle, and so forth": each constitutes four propositions by viewing past and present origin and traces against each other. Such as past real and present provisional, past provisional and present real, both provisional, both real, and up to phenomena and principle being likewise. Taking only the initial as the past and origin, it can be known by analogy to the preceding.