佛祖統紀 3.118

3.118

In terms of time, it is mid-morning. (The Jiyi, fascicle 1: 'Yu is also written yu [corner]. The si hour [9–11 AM]. The sunlight is approaching the center, yet still in the corner; hence it is called mid-morning. Also, the Yin-Yang masters consider yin, shen, si, and hai to be the four corners.') In terms of flavor, it is the production of mature curd from raw curd; this is the production of Prajñā from Vaipulya. (Xuanji, fascicle 1.) The 'Belief and Understanding' chapter says: 'At that time, the elder fell ill and knew that he would die before long.' (The Wenju: 'When the capacity is receptive, it is called life; when the capacity wanes, it is called death. The capacity for transformation being near its end, the waning of the response will not be long.') 'He said to his impoverished son, "I now possess much gold, silver, and precious gems"' (The principle is not manifold, but in terms of the various gates it is said to be much. Gold symbolizes the principle of the Distinct teaching; being distinct to bodhisattvas, it is the Distinct Prajñā, the principle expounded by the Distinct and Perfect teachings. Silver symbolizes the principle of the Shared teaching; being realized in common with the two vehicles, it is the Common Prajñā, the principle expounded by the Shared teaching. Prajñā's elucidation of the principle does not exceed these two. The precious gems clarify all the Dharma gates) '"and my granaries and treasuries are overflowing. How much there is of what should be taken and given, you should fully know."' (The granary is the gate of concentration, namely the one hundred and eight samādhis. The treasury is the gate of wisdom, namely the eighteen realms of emptiness. The two kinds of granaries and treasuries of concentration and wisdom, Shared and Distinct, contain all meditations and wisdom, filled within and overflowing without. When a bodhisattva practices Prajñā, he should know both the extensive and abbreviated gates; hence it is said, 'how much.' One's own practice is taking, and transforming others is giving.) 'The impoverished son received the order to take charge of and know the various goods, yet had no thought of hoping to obtain even a single meal.' (Although Subhūti expounds Prajñā, he thinks to himself, 'I have no share in it.') 'Yet he still stayed in his original place.' (Still abiding as an arhat.) What meaning does this intake carry? This is the preaching of Prajñā following after the Vaipulya. The contemplative wisdom of Prajñā is precisely the family estate. Traversing name-and-form up to the knowledge of all aspects is precisely the various goods. The transmission of the teaching by Subhūti and others is precisely taking charge of and knowing. Preaching only for the bodhisattvas and not personally realizing it, he therefore had no wish to obtain it. (Miaoxuan, fascicle 10.)