法華文句記 10.23

10.23

「從佛出脩多羅」者，準五味相生。云「從十二部出脩多羅乃至涅槃」，從人從時相生以說。應知五味並從佛出，今置頓從漸故也。「色香」等者，漸頓通皆具戒定慧，戒麁定細香不可見，香可遙知、味到方知，如慧到理方名為得。「此戒定慧即八正道」者，語業命戒也，正定定也，餘者慧也。今文從別且屬無作，文雖且別其義則通，既是藥草之色香，藥草既通色香寧局？今云「見佛性」及對三德者，從初而說，初被頓故意在一實，但三德之名尚通外計，況偏小耶？具如《止觀》大小六義及以圓三。「說三乘空」等者，次舉漸中所服之法，雖具戒等及以三德，必假空等方能行故，故一一三昧具戒定慧，故頓中戒等於漸中機，如藥未擣不任服用，雖擣未篩如著空相，雖篩未合猶計所作，故三具足服可治疾；空假中三準此可知。雖被漸頓本在實乘，具如《止觀》釋道品後圓三空中具一切法，即其事也。故舉共別二相以攝頓漸，次第一心準例可識。

Regarding 'from the Buddha emerged the sūtras': this is analogous to the five flavors producing one another. Saying 'from the twelve divisions emerged the sūtras, up to nirvāṇa' is spoken in terms of mutual generation according to persons and times. One should know that all five flavors emerge from the Buddha; here, setting aside the sudden to follow the gradual is the reason. Regarding 'color and fragrance,' and so forth: both the gradual and the sudden generally possess morality, concentration, and wisdom. Morality is coarse, concentration is subtle, and fragrance cannot be seen; fragrance can be recognized from afar, while flavor is known only upon arrival, just as wisdom is called attained only when it reaches principle. Regarding 'this morality, concentration, and wisdom are precisely the eightfold noble path': speech, action, and livelihood are morality; right concentration is concentration; the remainder are wisdom. The present text follows the specific and temporarily belongs to the unconditioned; though the text is temporarily specific, its meaning is general. Since these are the color and fragrance of medicinal herbs, and medicinal herbs are general, how could color and fragrance be limited? Now, speaking of 'seeing buddha-nature' and matching it to the three virtues is spoken from the beginning; initially accommodating the sudden, the intention lies in the One Real. Yet the name of the three virtues is still shared with heterodox views, let alone the one-sided and Hīnayāna? It is fully as explained in the six meanings of great and small, as well as the perfect three, in Cessation and Contemplation. Regarding 'explaining the emptiness of the three vehicles,' and so forth: next, it cites the dharmas ingested within the gradual. Although possessing morality and the rest, as well as the three virtues, one must rely on emptiness and the rest to be able to practice them; therefore, each and every samādhi possesses morality, concentration, and wisdom. Hence morality and the rest in the sudden are, for the faculties of the gradual, like medicine that has not been pounded and is unfit for ingestion; though pounded, if not sifted, it is like clinging to the mark of emptiness; though sifted, if not combined, one still calculates what is constructed. Therefore, only when all three are complete and ingested can they cure illness; emptiness, the provisional, and the middle may be known by analogy with this. Although accommodating the gradual and sudden, the root lies in the Real Vehicle; fully as explained in Cessation and Contemplation after the exposition of the bodhipakkhiyā dharmas, where all dharmas are contained within the perfect three emptinesses—that is precisely this matter. Therefore, adducing both common and distinct characteristics to subsume the sudden and gradual, the gradual and single-minded [approaches] may be understood by analogy.