佛祖統紀 3.152

3.152

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.)