佛祖統紀 3.152

3.152

若約味則從熟酥出醍醐。此從摩訶般若出法華（玄一○涅槃經。但云般若出涅槃。今玄文言出法華者。以二經同味故。義立此說）信解品云。復經少時（去法華不遠）父知子意漸以通泰（機無隔異）成就大志（大心即發）自鄙先心（欲求大道）臨欲終時（化緣將訖）而命其子（二萬億佛所受化之徒）并會親族（十方法身菩薩影響者。多是釋迦昔日同業）即自宣言此是我子（從我受學是我所生）捨吾逃走（背此大乘遁入生死）五十餘年（備經六趣）昔在本城懷憂推覓（自昔法身地中。常以二智觀。覓可化之機）忽於此間遇會得之（始於今日感應道交）此實我子我實其父（我實曾於二萬億佛所。常教大法。此結會父子。以定天性）今我所有一切財物（大乘萬行萬德。行為因。德為果）皆是子有（先所出納是子所知指昔日大品領教。所委廣略般若共不共法。此正付家業）時窮子聞父此言。即大歡喜而作是言。我本無心有所希求（三藏本心不求。方等恥小望絕。故不求。般若雖領非己分。故不求）今此寶藏自然而至（如此不求而今自得）此領何義。即是般若之後。次說法華。先已領知庫藏諸物。後不須說但付家業而已。譬前轉教皆知法門。不須重演觀法。直破草菴。賜一大車。授記作佛（玄十○授者授與。記者記事。開與授記皆有通別。通開一切眾生。皆當作佛。別開當座悟入。通記阿耨菩提。別記劫國名號）。

If considered according to flavor, from clarified butter (shusu) emerges clarified butter (tihu); this is from Mahāprajñā emerging the Lotus. (Xuan [yi], fascicle 1. The Nirvāṇa Sūtra merely says that from Prajñā emerges Nirvāṇa. Now the Xuanwen says that it emerges the Lotus because the two sūtras share the same flavor; this explanation is established according to meaning.) The "Faith and Understanding" chapter says: "After another short time" (not far from the Lotus), "the father knew that his son's mind had gradually become open and at ease" (capacities without difference), "and had accomplished great resolve" (the great aspiration was immediately aroused), "feeling ashamed of his former mindset" (wishing to seek the Great Path). "When he was about to die" (the conditions for transformation were nearly exhausted), "he summoned his son" (the disciples who received transformation under twenty billion Buddhas) "and gathered together his relatives" (the dharmakāya bodhisattvas of the ten directions who served as influential attendants, most of whom shared Śākyamuni's past deeds). "He then declared: 'This is my son'" (he received learning from me and was born from me); "'he abandoned me and ran away'" (turning his back on this Mahāyāna and fleeing into birth and death) "'for more than fifty years'" (fully passing through the six destinies). "'Formerly, in the original city, I harbored sorrow and searched for him'" (from former times on the dharmakāya ground, always observing with the two wisdoms to seek capacities that could be transformed); "'suddenly, right here, I encountered and met him'" (only today did stimulus and response intertwine). "'This is truly my son, and I am truly his father'" (I truly, in the presence of twenty billion Buddhas, constantly taught the Great Dharma; this brings father and son together to establish their natural relationship). "'All the wealth and goods I have now'" (the ten thousand practices and ten thousand virtues of the Mahāyāna; practice is the cause and virtue is the fruit) "'all belong to my son'" (what was previously taken in and paid out was known to the son, referring to former times when he received the teaching of the Da pin and was entrusted with the extensive and abridged Prajñā, both shared and unshared dharmas; this is the formal bequeathing of the family estate). "At that time, the impoverished son, hearing these words of his father, rejoiced greatly and made this statement: 'Originally I had no intention of seeking anything'" (under the Tripiṭaka the original mind did not seek; under the Vaipulya, ashamed of the small, expectations were abandoned, so he did not seek; under Prajñā, although he managed it, it was not his share, so he did not seek); "'now this treasury of jewels has arrived naturally on its own'" (thus without seeking, now he obtained it on his own). What meaning does this take up? It is that following the Prajñā, the Lotus was preached next. Having previously already taken stock and known the various items in the treasury, later there was no need to speak of them, but merely to bequeath the family estate and nothing more. This is analogized to previously transmitting the teachings so that all understood the Dharma methods; there was no need to preach the contemplation methods again, but directly destroying the thatched hut, bestowing the single great cart, and conferring prophecy of Buddhahood. (Xuan [yi], fascicle 10. "Conferring" means giving; "prophecy" means recording matters. Both opening and conferring prophecy have general and particular aspects: general opening is that all sentient beings will attain Buddhahood; particular opening is awakening and entering right on their seats. General prophecy is of anuttarā samyaksambodhi; particular prophecy is of kalpas, lands, and names.)