佛祖統紀 3.107

3.107

Establishing the name of the Vaipulya section and teaching: The former explanation of establishing the name of Vaipulya merely divided phenomenon and principle, which was not sufficient to exhaust its meaning. Now, relying on sūtras, commentaries, and subcommentaries, a detailed explanation is provided. The Golden Radiance Sūtra says: 'There was a bhikṣu reciting the Mahāyāna Vaipulya scriptures.' The Profound Meaning of the Golden Radiance says: 'The Vaipulya teaching applies to all three vehicles.' The new translation of the sūtra says: 'Those wishing to be born among humans or devas, wishing to attain the four fruits or pratyekabuddhahood, or wishing to attain Buddhahood, should all repent, extinguish sinful obstacles, and dwell peacefully in the Vaipulya.' The Continuation of the Bequeathed Record says: 'The name Vaipulya has two meanings. If in the Great Sūtra raw butter is produced from curd, analogizing the Vaipulya scriptures emerging from the sūtras, this establishes the name Vaipulya with respect to the third period, which addresses the capacities of the three vehicles and four teachings. If the Contemplation of Samantabhadra refers to Vaipulya, it directly clarifies the perfect principle. Regarding the Vaipulya cited here, fearing people might think it resembles the Contemplation of Samantabhadra in establishing the name based on principle, the text of the repentance of the three vehicles is cited to determine this name, definitively deriving from the Vaipulya of section and teaching, not exclusively from phenomenon or principle.' Various texts discussing Vaipulya offer three explanations: First, from phenomenon: the Great Sūtra has the Vaipulya emerging from sūtras; the Sūtra of Immeasurable Meanings states that next the Vaipulya was expounded; the Commentary Notes mentions using raw butter to season and rebuke in the Vaipulya; the Golden Radiance Sūtra mentions reciting the Mahāyāna Vaipulya; the Profound Meaning of the Golden Radiance states that the Vaipulya teaching applies to all three vehicles—these all point to the teaching of the third period. Second, from principle: the Contemplation of Samantabhadra Sūtra states, 'These Vaipulya sūtras are the eyes of all Buddhas.' Third, applying to both phenomenon and principle: the Great Calming and Contemplation says: 'Prajñā has four methods, namely four gates entering the cool pool, which is "vai-" (square/method). The principle realized is the great wisdom of equality, which is "-pulya" (equal).' Now the third period, following the established doctrine of Siming, definitively determines this name from the section and teaching, hence it is not exclusively from phenomenon or principle.