佛祖統紀 1.74

1.74

The Dujiaoji says: Among the sixfold origin and traces, only the one pair of essence and function cites an origin text, while the remaining five are all traces. When the Shiqian says that the first three cite traces and the latter three cite the origin, this is because the commentator indicated the profound meaning of the sūtra: real and expedient, and past and present directly point to trace texts as the origin gate. Therefore it says that speaking at present of past and present as the origin is the real teaching. If so, why do the first three not point to the origin? The answer is: since the first three are general, they merely use traces to illustrate the origin. Since the latter three are specific within the general, they must point to traces as the origin. One may observe the two words 'general' and 'specific'; instances of this are very numerous. For instance, when the Wenju clarifies origin and traces, it first cites the 'Life Span Chapter': 'Since I attained Buddhahood, it has been extremely long and distant'; next the 'Expedient Means Chapter': 'Originally I made a vow to universally enable all sentient beings to attain this path together'; and further the 'Five Hundred Disciples Receiving Prediction': 'Inwardly concealing bodhisattva practice, outwardly manifesting as a śrāvaka'. Miaole explains this, saying: 'The first directly cites an origin text. Next, from Expedient Means downward, it cites trace texts, because within the traces the original intention is secretly shown. If expounded openly, it is the origin and traces within the traces; once revealed in the text below, all can be cited.' Moreover, Miaole explains the ten pairs of the expedient and the real in the 'Expedient Means Chapter', saying: 'However, among these eight, the first seven are the trace gate, and the eighth is the origin gate. Although the origin has not yet arrived, the principle of the expedient and the real is pervasive; therefore the text below says: "This is my expedient means; for all Buddhas it is also thus." Thus the name "expedient means" extends to both origin and traces.' Since the texts and profound commentaries differ, various masters discussing this nowadays say: Some say the first three are descending from the origin to project traces, while the latter three are disclosing the traces to reveal the origin, hence it is said that three cite trace texts; some say the first three take cause as trace, while the latter three take fruit as origin; some say they are complete teachings of the great purport not distinguishing texts of origin and traces; and some say they distinctively contain the original intention, hence it is said that three cite origin texts.