佛祖統紀 3.106

3.106

若約味則從酪出生酥。此從修多羅出方等經（玄十）信解品云。過是以後。心相體信。入出無難（文句云。相者。互相信也。謂於三藏得涅槃價。此既不虛。今為菩薩說此大乘。亦復非虛。此即子信父也。佛知此等見思已斷聞必不謗。無漏根利聞微生信。此即父信子也。由此見尊特身。聞大乘教名之為入。復被訶折猶見丈六。說小乘法名之為出。大小出入而無疑難也）然其所止。猶在本處（雖入出無難得入大乘。而謂是菩薩之事。非己智分。不肯回小向大。猶居羅漢。不言未來當得作佛）此領何義。明三藏之後次說方等。已得道果心相體信。聞大名入住小名出。苦言彈訶名無難。又進至宅內。見群臣豪族大功德力。故名為入。出者。止宿草菴二乘境界。故名為出。心相體信者。得羅漢已。聞罵不嗔內心慚愧。不敢以聲聞支佛法化人也（玄十○淨名經云。阿難曰。時我實懷慚愧。法華經云。嗚呼深自責。云何而自欺此恥小也。不知當云何得佛無上慧。此慕大也）。

In terms of flavor, raw butter is produced from curd. This corresponds to the Vaipulya sūtras emerging from the sūtras (Profound Meaning, scroll 10). The Chapter on Faith and Understanding says: 'After this, their hearts reciprocally understood and trusted each other, so going in and coming out was without difficulty' (The Words and Phrases says: 'Reciprocally' means trusting each other. It means that having received the price of nirvāṇa in the Tripitaka, this was not false; now when this Mahāyāna is preached for the bodhisattvas, it is also not false—this is the son trusting the father. The Buddha knew that their views and thoughts were already severed, so upon hearing they would certainly not slander; their undefiled faculties were sharp, so hearing a little gave rise to faith—this is the father trusting the son. Because of this, seeing the body of superior excellence and hearing the Mahāyāna teaching is called 'entering'; being rebuked and refuted again, while still seeing the sixteen-foot body and preaching the Hinayana Dharma, is called 'exiting.' Entering and exiting the great and small was without doubt or difficulty). 'Yet where he stayed was still in his original place' (although entering and exiting was without difficulty and he gained entry into the Mahāyāna, he regarded it as the affair of bodhisattvas, not his own share of wisdom, and was unwilling to turn from the small to the great, still dwelling as an arhat and not saying that in the future he would become a Buddha). What meaning does this comprehend? It clarifies that following the Tripitaka, the Vaipulya was expounded next. Having already attained the fruit of the path, their hearts reciprocally understood and trusted each other: hearing the great is called entering; dwelling in the small is called exiting; bitter words of rebuke are called being without difficulty. Furthermore, advancing into the interior of the mansion and seeing the great power of merit of the ministers and noble families is called entering. Exiting: staying overnight in the thatched hut, the realm of the two vehicles, is called exiting. 'Hearts reciprocally understood and trusted each other': having attained arhatship, when hearing reproaches they did not get angry, feeling inward shame and not daring to transform people with the teachings of the śrāvakas and pratyekabuddhas (Profound Meaning, scroll 10; the Vimalakīrti Sūtra states: Ānanda said, 'At that time I truly harbored shame.' The Lotus Sūtra says: 'Alas, deeply reproaching ourselves: why did we deceive ourselves?' This is being ashamed of the small. 'Not knowing how we might attain the Buddha's unsurpassed wisdom'—this is aspiring to the great).