涅槃玄義發源機要 3.2.9

3.2.9

近遠俱通者，鈍根近通偏真，利根遠通中道，即受接人也。 「若能」下，借彼《法華》開小之文，以成通人受接之義。 所行事理者，事則塵劫修行入空出假，理則初心知中登地開發，故非兩教三乘所知。 兩教菩薩所證真理既同二乘，故悉在二乘所攝。 故上云不與二乘共，顯前菩薩與二乘共，是彼境界也。 非諸二乘下地所知者，圓融三諦之教，非兩教二乘、非別教下地所知也。 下地，即地前也。 證道同圓則有知分。 從淺至深者，三教互有淺深，圓教唯深。 菩薩備修四教，故云從淺至深。 即是漸頓之教等者，歷三教偏漸至圓頓故，故名漸頓漸圓也。 此乃文中一種者，即次第五行從漸至圓，於三種止觀中即次第止觀也。 「復有」下一行，即不次第五行也，於三種止觀中即圓頓止觀也。 發軫者，《文選》曰「發軫清洛汭」，注云「軫，車也。 」言發車洛陽也。 今以發軫喻初修也。 更無別異者，圓法無別，從漸入故，名漸圓； 非謂圓有漸頓之異。 通是雜藏者，以當教三乘及被接者其人不一，故稱雜也。 正譬說教次第者，以從牛初出於乳，譬佛出世先說《華嚴》，乃至最後變成醍醐，譬佛最後說《法華》、《涅槃》也，如第十三卷中說。 不應以淺深意取者，不應謂乳等定淺，則以華嚴等為劣； 醍醐定深，則以涅槃為勝。 須知約次第相生故有五味，而諸味中悉有圓融，故無勝劣。 鹿苑顯無，祕密亦有，此亦不約開未開別以分勝劣也。 「若謂」下，廣引諸文用破定執。 所喻淺深之見，四味若淺不應喻深，醍醐若深不應喻淺。 醫占王病等者，醫喻佛，王喻眾生，病喻執無常，乳喻今經，以常藥破無常病也。 甜酥八味者，乳酪時淡，醍醐時濃，酥居中間，故具眾味。 一生味、二熟味、三酥味、四漿味、五乳味、六甜味、七淡味、八膩味，以喻涅槃具常、樂、我、淨、恒安、無垢、清涼、不老不死之八德也。 況其深矣者，況，比也。 不可言深者，既喻二乘，其法乃淺。 如血變為乳者，無明即明，如血變乳。 從法界體至界法者，即依圓頓理說圓頓教也。

"Near and far are both accessible": those of dull faculties are nearby accessible to the biased true, while those of sharp faculties are far accessible to the Middle Way—namely, those who are received and guided. From "If one can" below, the text of opening the small from the Lotus Sutra is borrowed to establish the principle of people of the shared teaching being received and guided. As for the phenomena and principle practiced: regarding phenomena, it is cultivating for dust-mote eons, entering emptiness, and emerging into the provisional; regarding principle, it is knowing the Middle from the initial mind and awakening upon ascending the stages; therefore, this is not something known by the three vehicles of the two teachings. Since the true principle realized by the bodhisattvas of the two teachings is identical with that of the two vehicles, they are entirely subsumed under the two vehicles. Thus it was said above that it is not shared with the two vehicles, making clear that the former bodhisattvas are shared with the two vehicles, and this is their realm. "Not something known by the two vehicles or the lower stages": the teaching of the perfectly integrated three truths is not something known by the two vehicles of the two teachings, nor by the lower stages of the separate teaching. "Lower stages" means prior to the stages. When the path of realization is identical with the perfect, they have a share of knowledge. "From shallow to deep": the three teachings mutually have shallow and deep, whereas the perfect teaching is solely deep. Bodhisattvas comprehensively cultivate the four teachings, hence it is said "from shallow to deep." "That is, the gradual and sudden teachings," etc.: passing through the biased and gradual of the three teachings to reach the perfect and sudden, it is therefore called gradual-sudden and gradual-perfect. "This is one type in the text": namely, the sequential five practices from the gradual to the perfect, which among the three kinds of calming and contemplation is sequential calming and contemplation. The one line from "There is also" below is the non-sequential five practices, which among the three kinds of calming and contemplation is the perfect and sudden calming and contemplation. "Setting out": the Wen Xuan says, "Setting out (fazhen) from the clear waters of the Luo River," and the commentary notes, "Zhen is a chariot," meaning setting out with chariots from Luoyang. Here, setting out is used as a metaphor for initial cultivation. "There is no further distinction": the perfect dharma has no distinction; because one enters from the gradual, it is called gradual-perfect; it does not mean that the perfect has distinctions of gradual and sudden. "The shared is the miscellaneous pitaka": because in this teaching the three vehicles and those who are received and guided are not of one kind, it is called miscellaneous. "Properly serving as a metaphor for the order of preaching the teachings": taking milk first coming from a cow as an analogy for the Buddha appearing in the world and first preaching the Avataṃsaka, through to finally turning into ghee as an analogy for the Buddha finally preaching the Lotus and Nirvāṇa, as explained in fascicle thirteen. "One should not take it in the sense of shallow and deep": one should not say that milk and the like are definitively shallow and thus regard the Avataṃsaka and others as inferior, nor that ghee is definitively deep and thus regard the Nirvāṇa as superior. One must understand that the five flavors exist with respect to sequential mutual production, and yet within all the flavors there is perfect integration, so there is neither superior nor inferior. In the Deer Park it was explicitly absent, but secretly it was also present; this too is not distinguishing superior and inferior based on the distinction of opened or not yet opened. From "If one says" below, various texts are extensively cited to refute fixed attachments. Regarding the view of the shallow and deep of what is symbolized: if the four flavors were shallow, they should not symbolize what is deep; if ghee were deep, it should not symbolize what is shallow. "The physician examining the king's illness," etc.: the physician symbolizes the Buddha, the king symbolizes sentient beings, the illness symbolizes clinging to impermanence, and the milk symbolizes the present sūtra, using the medicine of permanence to cure the illness of impermanence. "The eight flavors of sweet curd": milk and yogurt are bland, while ghee is rich; curd is situated in between, so it possesses all the flavors: first, the fresh flavor; second, the cooked flavor; third, the curd flavor; fourth, the whey flavor; fifth, the milky flavor; sixth, the sweet flavor; seventh, the bland flavor; and eighth, the rich flavor. These symbolize nirvāṇa possessing the eight virtues of permanence, bliss, self, purity, eternal peace, stainlessness, cool refreshment, and agelessness and immortality. "To compare its depth": kuang means compare. "Cannot be called deep": since it symbolizes the two vehicles, its teaching is indeed shallow. "Just as blood transforms into milk": ignorance is precisely illumination, just as blood transforms into milk. "From the essence of the dharma-realm to the dharmas of the realm": this is preaching the perfect and sudden teaching based on the perfect and sudden principle.