法華義疏 8.57

8.57

「如來說法一相一味」下，合第二、同異譬。就文亦二：初、正合同異譬；二、明知不知。合同異譬即二：初、合一地一雨，謂合同譬；次、合而諸草木各有差別，謂合異譬。「一相一味」者，合上一地所生一雨所潤也。一相謂一實相，合一地也。一味謂一智味，合上一雨也。故下偈云「其雲所出一味之雨」也。「所謂解脫相」下，雙釋上一相一味也。免五住煩惱縛故名解脫相，離三界內外業故名離相，滅二生死苦果故名滅相，究竟至於一切種智釋上一味，離前三相故累無不盡，由離三相故照無不圓，照無不圓故非無，累無不盡故非有，即是中道之法也。「其有眾生」下，合上而諸草木各有差別譬也。

From “The Tathāgata preaches the Dharma of one characteristic and one flavor” downward matches the second parable, that of sameness and difference. Within the text there are also two parts: first, directly matching the parable of sameness and difference; second, clarifying knowing and not knowing. Matching the parable of sameness and difference has two parts: first, matching the one earth and one rain, which is matching sameness; next, matching “yet the various plants and trees each have differences,” which is matching difference. Regarding “one characteristic and one flavor,” this matches the aforementioned “produced from the one earth, moistened by the one rain.” “One characteristic” refers to the one true characteristic, matching the one earth. “One flavor” refers to the one flavor of wisdom, matching the aforementioned one rain. Therefore the verse below says, “The rain of one flavor that emerges from that cloud.” From “namely, the characteristic of liberation” downward explains both the aforementioned “one characteristic” and “one flavor.” Because it frees one from the bonds of the five entrenchments of afflictions, it is called “the characteristic of liberation”; because it departs from the karma internal and external to the three realms, it is called “the characteristic of departure”; because it extinguishes the painful fruits of the two kinds of birth-and-death, it is called “the characteristic of cessation.” “Ultimately arriving at all-knowledge (sarvākārajñatā)” explains the aforementioned “one flavor.” Because it departs from the preceding three characteristics, there are no defilements that are not exhausted; because it departs from the three characteristics, there is no illumination that is not complete. Because illumination is not incomplete, it is not non-existent; because defilements are not unexhausted, it is not existent—this is precisely the Dharma of the middle way. From “If there are sentient beings” downward matches the aforementioned parable that “yet the various plants and trees each have differences.”