止觀輔行傳弘決 3.39

3.39

次別教者。初明有無為俗以異前二，合前藏通真俗二諦同為別教一俗諦耳。「俗者是」下，釋俗諦義。凡言俗者，隔別為義，含於有無，義攝凡小。有此異故，稱之為俗。「勝鬘」下，證二乘人為俗所攝，雖謂為空，亂故屬俗。引《大經》者，亦復如是，菩薩之俗，二乘謂真。三十二云「我雖說眾生悉有佛性，是佛自意語。如是語者，後身菩薩尚不能解，況復二乘及餘菩薩？我於一時在耆闍崛山，與彌勒菩薩共說世諦。舍利弗等五百聲聞，於是事中都不識知，何況出世第一義諦？」經文意者，隨情說於別教之俗，彼尚不識，況復隨智第一義諦？章安問：佛於何處為五百說？答：如《華嚴》中如聾如瘂者是。此即別教真之與俗二乘並迷。「若論」下，正明開合者，雖有開合，必須有中異前兩教，不同通教約鈍無開。

Next is the distinctive teaching. First it explains existence and non-existence as the conventional to distinguish it from the previous two, combining the real and conventional two truths of the previous Tripiṭaka and shared [teachings] together into the single conventional truth of the distinctive teaching. Below, where it says 'The conventional is...', it explains the meaning of the conventional truth. Generally speaking, 'conventional' takes separation and distinction as its meaning, contains existence and non-existence, and by its meaning gathers the ordinary and the Hinayāna. Because there is this difference, it is called the conventional. Below, where it cites the Śrīmālā, it proves that the people of the two vehicles are gathered under the conventional; although they call it empty, because of disturbance it belongs to the conventional. Citing the Great Sūtra is also like this: what is conventional to a bodhisattva, the two vehicles call the real. Fascicle thirty-two says: 'Although I say that sentient beings all have the Buddha-nature, these are words of the Buddha's own intent. Such words cannot even be understood by a bodhisattva of the final body, how much less by the two vehicles and the remaining bodhisattvas? Once, on Mount Gṛdhrakūṭa, I spoke of worldly truth together with Maitreya Bodhisattva. Śāriputra and the other five hundred voice-hearers did not understand or know anything about this matter, how much less the supramundane supreme truth?' The intention of the sūtra text is: when speaking of the conventional of the distinctive teaching in accordance with sentiments, they still did not understand it, how much less the supreme truth in accordance with wisdom? Zhang'an asked: Where did the Buddha speak to the five hundred? Answer: It was like those who were deaf and mute in the Avataṃsaka. This means that both the real and the conventional of the distinctive teaching are completely baffling to the two vehicles. Below, where it says 'If discussing...', it directly clarifies opening and combining: although there is opening and combining, there must be the middle which differs from the previous two teachings, unlike the shared teaching where in reference to the dull-rooted there is no opening.