妙法蓮華經文句 1.112

1.112

本迹者，是憍陳如本自不生，非始不生；欲引乳為酪故，迹為初教不生；引酪為生蘇故，迹為通不生；引生為熟故，迹為別不生；引熟為醍醐故，迹為圓不生。而其本地住阿字門，謂一切法初不生故。若聞阿字門，則解一切義皆非生非不生；垂迹引化，能為生不生。眾生若能會圓不生，則同阿若，非本非迹、非生非不生，大事因緣於茲畢矣。故下文云：「富樓那，種種變化事，我若具足說，眾生聞是者，心則懷疑惑。」即其義也。《阿含》云：「阿難持傘蓋燈隨佛後，大梵王持傘蓋燈隨陳如後。」斯皆示迹而欲顯本也。

As for origin and traces: this Kauṇḍinya is fundamentally of non-arising from the origin, not newly non-arising; wishing to guide milk into curds, his trace was the non-arising of the initial teaching; to guide curds into raw butter, his trace was the non-arising of the shared [teaching]; to guide raw [butter] into clarified butter, his trace was the non-arising of the distinctive [teaching]; to guide clarified butter into ghee, his trace was the non-arising of the perfect [teaching]. Yet his original ground abides in the letter A, which means that all dharmas fundamentally do not arise. If one hears the letter A, one understands that all meanings are neither arising nor non-arising; extending traces to guide and transform, he can act as arising and non-arising. If sentient beings can understand the perfect non-arising, they will be identical with Ājñāta: neither origin nor trace, neither arising nor non-arising, and the one great matter of causality is completed here. Therefore, it is said below: 'Pūrṇa, if I were to explain in full the various transformation matters, sentient beings hearing this would harbor doubts in their minds.' This is precisely its meaning. The Āgama says: 'Ānanda held a parasol and lamp, following behind the Buddha; the Great Brahmā King held a parasol and lamp, following behind Kauṇḍinya.' These are all displays of traces intended to reveal the origin.