法華玄義釋籤 20.4

20.4

次難有相無相教中二：先總斥，次「何者」下別斥。又三：初以二諦相即難，次「華嚴」下以經部大體難，三「大品」下重引《大品》結難。初文二：先舉二諦中言「相即」者，俗即有相，真即無相，不應相離。次「一切智人」去引證也。一切智人即證真，真即無為，差別即俗，以猶用也。用此無為而能分別，故即俗論真。次文又二：先準部中所明義不應別，次「若純」下明別立有妨，寄此兼判《楞伽》成方等部。他云《楞伽》非第三時，七卷經文第六卷中「大慧問言：外道尚遮不許食肉，何況如來大悲含育，而許自他令食肉耶？」若大乘中《梵網》已制，猶作此說，當知《楞伽》四含之後為漸制之始。下佛答中仍云「菩薩不應食肉」，故知仍存小教中開。

Next, in challenging the teachings of Having Marks and Lacking Marks, there are two parts: first, a general rebuke; second, from "Why?" onward, a specific rebuke. This also has three parts: first, challenging with the mutual identity of the two truths; second, from "Huayan" onward, challenging with the general character of the sūtra collections; third, from "Large Sūtra" onward, re-citing the Large Sūtra to conclude the challenge. The first part has two: first, regarding the "mutual identity" raised in the two truths, the conventional is precisely having marks, and the ultimate truth is precisely lacking marks; they should not be separated. Next, from "omniscient person" onward is the citation of evidence. The omniscient person realizes the true; the true is the unconditioned, and distinctions are the conventional, with "yi" (以) meaning "to employ". Employing this unconditioned, one is able to make distinctions; therefore, one discusses the true precisely within the conventional. The next part also has two: first, based on what is clarified within the collection, the meanings should not be separate; second, from "If purely" onward, clarifying that separate establishment has faults, taking occasion here also to classify the Laṅkāvatāra as belonging to the Vaipulya section. Others say that the Laṅkāvatāra is not of the third period; however, in the sixth fascicle of the seven-fascicle text, "Mahāmati asked: 'Non-Buddhists even prohibit and do not permit the eating of meat; how much less should the Tathāgata, with great compassion nurturing beings, permit oneself and others to eat meat?'" If within the Mahāyāna the Brahmajāla had already prohibited it, yet this statement was still made, one should know that after the four Āgamas, the Laṅkāvatāra was the beginning of the gradual prohibition. Below, in the Buddha's reply, it still says "Bodhisattvas should not eat meat"; hence we know it still preserved the allowance within the Small Teaching.