止觀輔行傳弘決 9.39

9.39

次銷文相者，初《華嚴》是頓，次「若鹿苑」下是漸。《法華》、《涅槃》，非漸頓攝，但是會漸而歸於頓，故所會之頓與《華嚴》中圓頓不別，但彼部兼別且總判為麁耳。《涅槃》中云「如乳有醍醐性」者，譬涅槃中凡夫闡提之乳尚知佛性，況復餘耶？故云乳有醍醐性也。藏等四教處處說之，故今但云「四教」兩字。「五味不同」去，總收前來若漸若頓，乃開顯之。此五味者，前文雖用，並是施設，今文正是五味本意。《大經》釋二十五三昧竟，爾時有菩薩名無垢藏王，白佛言：「如佛所說，諸佛菩薩成就智慧功德，百千萬億實不可說。我意猶謂不如此經能生諸佛阿耨菩提。」佛印可竟，佛言：「譬如從牛出乳，譬從佛出十二部經。從乳出酪，譬從十二部經出修多羅。從酪出生酥，譬從修多羅出方等典。從生酥出熟酥，譬從方等出般若波羅蜜。從熟酥出醍醐，譬從般若波羅蜜出大涅槃。醍醐者譬於佛性，佛性者即是如來，如是皆由觀因緣得。」「又復置毒」下，不定教。「又復」下，引證祕密教。此是《大經》第三，迦葉設三十六問竟，佛讚迦葉：「善哉善哉！汝今未得一切種智，我已得之。然汝所問，如一切智等無有異。善男子！我初坐道場菩提樹下初成正覺，爾時無量阿僧祇恒河沙等諸佛世界有諸菩薩，亦曾問我如是深義。然其所問句義功德，亦皆如是等無有異。如是問者，即能利益無量眾生。」故知漸初已有菩薩密聞斯義。「所以者何下至意也」者，此是今家依《中論》文、用《大經》意，立此因緣生滅等名，證密聞義也。次約因緣明入涅槃，亦標、釋、結。釋中云「假名中道」者，前之兩教已明空竟，故略不說。為辯異故，唯論住後，故云假中。約證道同，別教唯假，具如前說。「此是至出像法決疑經」者，彼經云「成見此處娑羅林地，悉是土沙草木石譬，或見金銀七寶清淨莊嚴，或見乃是三世諸佛所遊居處，或複見是諸佛境界，乃至現身聞法亦爾。」次例二土中「方便實報至可解」者，若轉法輪，準第一卷橫竪對諦，及《淨名疏》明諸土說法用教增減，比說可知。若入涅槃二土相者，方便土中通佛涅槃，不可亦同界內通佛灰身入滅唯留舍利等。彼法性佛，機息應轉名之為滅。若於彼土別機起時，即見無量相好之身。圓機即見虛空之身不生不滅。方便既爾，實報準知。「是名」下，文中語略，應云十二因緣助道攝法義也。

Next, in explaining the textual passages: first, the *Avataṃsaka* represents the sudden [teaching]; next, "if in the Deer Park" and below represents the gradual [teaching]. The *Lotus* and *Nirvāṇa* are not subsumed under either the gradual or the sudden, but simply converge the gradual and return it to the sudden; thus the sudden to which they converge is no different from the perfect and sudden in the *Avataṃsaka*, yet that [earlier] section also incorporated the distinctive [teaching] and is thus provisionally judged in gross terms to be coarse. As for the statement in the *Nirvāṇa [Sūtra]*, "just as milk has the nature of clarified butter": this is an analogy that within the Nirvāṇa [teaching], even the milk of ordinary beings and icchantikas is known to possess the Buddha-nature, so how much more so for the rest? Therefore it says that milk has the nature of clarified butter. The four teachings—Tripiṭaka and the rest—are expounded everywhere, so here it simply uses the two words "four teachings." From "the five flavors are not the same" onward, it gathers up all the preceding gradual and sudden [teachings] and opens and reveals them. Although these five flavors were employed in the earlier text, they were all provisional formulations; the present passage represents the original intent of the five flavors. After the *Great Scripture* finishes explaining the twenty-five samādhis, at that time a bodhisattva named King of the Immaculate Treasury addressed the Buddha, saying: "As the Buddha has said, the wisdom and merits accomplished by the buddhas and bodhisattvas are hundreds of thousands of myriads of koṭis, truly ineffable. In my mind, I still deem that they do not compare to this scripture's capacity to give birth to the anuttarā samyaksaṃbodhi of all buddhas." When the Buddha had sanctioned this, the Buddha said: "For example, from a cow comes milk, just as from the Buddha come the twelve divisions of scriptures. From milk comes curd, just as from the twelve divisions of scriptures come the sūtras. From curd comes raw butter, just as from the sūtras come the Vaipulya canons. From raw butter comes cooked butter, just as from the Vaipulya comes the Prajñāpāramitā. From cooked butter comes clarified butter, just as from the Prajñāpāramitā comes the Mahānirvāṇa. Clarified butter is an analogy for the Buddha-nature; the Buddha-nature is none other than the Tathāgata. All of this is obtained through contemplating dependent origination." The passage "Furthermore, putting poison..." and below refers to the indeterminate teaching. "Furthermore..." and below cites evidence for the secret teaching. This is from the third fascicle of the *Great Scripture*: after Kāśyapa finishes posing thirty-six questions, the Buddha praises Kāśyapa: "Excellent, excellent! You have not yet attained the knowledge of all aspects, whereas I have already attained it. Yet what you ask is identical without difference to all-knowledge. Good son! When I first sat beneath the bodhi tree at the seat of awakening and first attained correct awakening, at that time there were bodhisattvas in countless asaṃkhyeyas of worlds as numerous as the sands of the Ganges who also asked me such profound meanings. What they asked—the phrasing, meaning, and merits—was likewise identical and without difference to this. Those who ask such questions can benefit countless sentient beings." Therefore we know that at the beginning of the gradual [teachings] there were already bodhisattvas who secretly heard this meaning. As for the passage from "why is this?" down to "intent": this is our school relying on the text of the *Mūlamadhyamakakārikā* and applying the intent of the *Great Scripture* to establish these designations such as the arising and ceasing of dependent origination, corroborating the meaning of secretly hearing. Next, clarifying entering nirvāṇa in terms of dependent origination also contains the designation, explanation, and conclusion. Where the explanation says "provisional name and middle path": because the preceding two teachings have already explained emptiness, it is omitted and not mentioned. In order to distinguish the difference, it discusses only after the [ten] abodes; hence it speaks of provisionality and the middle. In terms of identical realization of the path, the distinctive teaching is only provisionality, fully as explained before. As for the passage from "this is..." down to "comes from the *Sūtra on Resolving Doubts Concerning the Semblance Dharma*": that scripture states, "Some see this site of the Śāla Grove entirely as earth, sand, grass, trees, and stones; others see it as purely adorned with gold, silver, and the seven jewels; others see it as the place where all buddhas of the three periods of time wander and dwell; still others see it as the realm of all buddhas, and so forth, down to the manifesting of bodies and hearing the Dharma also being like this." Next, in drawing the analogy to the two lands, from "expedient and real reward..." down to "can be understood": if it is turning the wheel of the Dharma, following the horizontal and vertical correlation to the truths in the first fascicle, as well as the *Commentary on the Vimalakīrti* clarifying the increase and decrease in the teachings used for expounding the Dharma across the various lands, it can be understood through comparison with those explanations. If it is the aspects of the two lands upon entering nirvāṇa: within the expedient land, the nirvāṇa of the buddha of the shared [teaching] cannot be identical to that of the buddha of the shared [teaching] within the realm, who turns the body to ashes, enters extinction, and leaves behind only relics. For that buddha of dharma-nature, when the faculties [of disciples] cease, the responsive manifestation turns, which is called extinction. If a distinctive capacity arises in that land, one sees a body of boundless marks and signs. If a perfect capacity [arises], one sees a body like empty space, neither arising nor ceasing. Since this is so for the expedient [land], the real reward [land] should be understood accordingly. From "this is called" downward, the phrasing in the text is abbreviated; it should say the meaning of the aids to the path of the twelvefold dependent origination subsuming the dharmas.