法華玄義釋籤 20.15

20.15

次釋中二：先釋頓，次釋漸。初釋頓中二：初正釋〈方便品〉先頓意也。次「序品」下，引二文助釋頓後明漸。初文者，約大機，即寂場之時；約小機，即成已思惟未說之時。次文為二：初引二文，次「如此等」下判益相不同。初又二：初引〈序文〉，次引〈涌出〉。初引〈序〉中二：初引今佛，次引古佛。涌出如文。次得益不同中二：先立不同，即初後兩味不同；次「何者」下釋。又為五：初約機緣，次「如牛」下約化主，三「三教」下約教味，四「又約」下約行，五「以此」下結意。初約機中具得二名，大故名頓，初故名乳。次約化主中二：先譬、次合。機緣雖二，約佛恒頓，故云「具在法身」。三約教中二：初單約華嚴得名，次「五味」下對餘教味得名復殊，所以對漸不定，名之為「頓」。在四味初，故復名「乳」。四約行中，亦從所對得有二名：一從所證理極，得醍醐名；二得乳名。復從二義：一大行之始，二小機未轉。先列二義。次「何者」下釋小未轉之相。五結如文。

Next, in the explanation, there are two [parts]: first explaining the sudden, next explaining the gradual. In first explaining the sudden, there are two: first directly explaining the intent of putting the sudden first in the 'Skillful Means' chapter. Next, from 'Introductory Chapter' down, two texts are cited to assist in explaining the clarification of the gradual after the sudden. The first text concerns the great capacities, which is the time of the quiescent bodhimaṇḍa; with respect to the small capacities, it is the time of reflecting without yet preaching after attaining [awakening]. The next text has two [parts]: first citing two texts; next, from 'Such as these' down, determining the different characteristics of benefit. The first also has two: first citing the 'Introductory' text, next citing 'Wellspring of Emerging.' In first citing the 'Introductory' [text], there are two: first citing the present Buddha, next citing past Buddhas. 'Wellspring of Emerging' is as in the text. Next, in the different attainments of benefit, there are two: first establishing the differences, which are the differences between the first and last two flavors; next, from 'Why is this?' down, explaining it. This further has five [parts]: first regarding the conditions of capacity; next, from 'Like a cow' down, regarding the teaching master; third, from 'Three teachings' down, regarding the flavor of teaching; fourth, from 'Further regarding' down, regarding practice; fifth, from 'Therefore' down, concluding the meaning. First, regarding capacity, it fully obtains two names: because it is great, it is called 'sudden'; because it is first, it is called 'milk.' Next, regarding the teaching master, there are two: first the metaphor, next the application. Although the conditions of capacity are two, regarding the Buddha it is constantly sudden; hence it says 'fully present in the dharma body.' Third, regarding the teaching, there are two: first, obtaining its name purely in terms of the Avataṃsaka; next, from 'Five flavors' down, its name is further distinguished in contrast to the flavors of the other teachings; therefore, in contrast to the gradual and indeterminate, it is named 'sudden.' Being at the beginning of the four flavors, it is further named 'milk.' Fourth, regarding practice, it also obtains two names based on what it is contrasted with: first, from the ultimate principle realized, it obtains the name 'ghee'; second, it obtains the name 'milk.' This further derives from two meanings: first, the beginning of the great practice; second, the small capacities have not yet been transformed. First the two meanings are listed. Next, from 'Why is this?' down, the characteristics of the small not yet being transformed are explained. Fifth, the conclusion is as in the text.