妙法蓮華經玄贊 7.156

7.156

贊曰：下第四合。有二：初法、後喻。法中初標、後釋。此標也。初佛說，後生聞。「一相」者，無異相故、無相相故。《大般若》七十三說：「諸法皆同一相，所謂無相」。《無量義經》云：「常說諸法不生不滅、無此無彼、一相無相」。「一味」者，一無漏味。勝資益味，無別體故。《勝鬘經》云：「一相一味，謂明解脫味」。雖說種種諸法不同，究竟皆歸一真如相、一無漏味，歸實性故。何者是一相一味之體？謂解脫惑、業、苦相，離所知障分別之相。不同無漏有為起盡體寂滅相。所說諸法究竟不離涅槃智性，能達此者竟究至於一切種智得菩提故。又佛所說理唯一相，究竟順契中道智故。眾生聞之，隨順受持、讀誦、脩行，得成三草二木差別，不自覺知。

The commentary says: Below is the fourth correlation. There are two parts: first, the teaching; second, the metaphor. In the teaching, first is the presentation, and then the explanation. This is the presentation. First is the Buddha's preaching, and second is sentient beings hearing it. "Of one mark" means having no different mark, having the mark of the markless. Fascicle seventy-three of the Mahāprajñāpāramitā-sūtra says: "All dharmas share the same single mark, namely, the markless." The Anantanirdeśa-sūtra states: "It constantly expounds that all dharmas are unarisen and unceasing, without this and without that, of one mark and markless." "Of one flavor" means the single undefiled flavor. It is the flavor of superior nourishment and benefit, having no separate substance. The Śrīmālādevī-sūtra states: "Of one mark and of one flavor refers to the clear flavor of liberation." Although various different dharmas are expounded, ultimately they all return to the single mark of tathatā and the single undefiled flavor, because they return to true reality. What is the substance of the one mark and one flavor? It refers to being liberated from the marks of afflictions, karma, and suffering, and departing from the marks of conceptual discrimination belonging to the cognitive hindrance. It is unlike the quiescent mark of the arising and ending of undefiled conditioned entities. The dharmas expounded are ultimately not apart from the nature of wisdom that is nirvāṇa; those who can penetrate this ultimately arrive at omniscience and attain bodhi. Furthermore, the principle expounded by the Buddha is of only one mark, because it ultimately accords with and tallies with the wisdom of the middle way. When sentient beings hear it, they accord with it, uphold it, recite it, and practice it, thereby achieving the differences of the three herbs and two trees without realizing it themselves.