佛祖統紀 4.9

4.9

If we speak of the period and flavour, it is the same as the Lotus, but discussing the purity or mixture within the section, there is a slight difference (Fourfold Teachings: The Juji differentiates the two sutras with sixteen points, saying: 'Judged by flavour they belong to the same period, yet their sections differ,' and so forth. Furthermore, the Profound Meaning states: 'The Nirvāṇa still carries the three vehicles, whereas this sutra is purely one without mixture'). / However, the intent of the teaching in both sutras is identical from beginning to end. Just as in the Lotus, the preaching in three cycles determines and settles the śrāvakas to return together to the one real [teaching] (opening the provisional traces; note: duan is pronounced ting-luan; dian is pronounced as written, glossed as 'to determine'; according to the sutra text, it means determining the Dharma of the śrāvakas), and later opens the proximate to reveal the distant, explaining the bodhisattva's deeds (revealing the original ground). In the Nirvāṇa as well, it first presents the superior three cultivations (The Commentary refutes the three cultivations and the minor realization of the ten ṛṣis. The Profound Meaning of the Nirvāṇa states: 'The heterodox three cultivations refer to worldly people following the teachings of heterodox teachers, regarding continuity as permanence, pleasant feelings as bliss, and movement as the self. The inferior three cultivations refer to śrāvakas relying on the half-letter teaching, regarding the three realms as impermanent, all existences as not blissful, and everything as empty, non-self, and without mine. The superior three cultivations rely on the Buddha's superior teaching to refute the inferior cultivations, using permanence, bliss, and self to rebuke the monks' views of impermanence, suffering, emptiness, non-self, and falsity as untrue, showing that the Dharma-body is permanent and unchanging, enjoying supreme joy and endowed with complete freedom. One who cultivates thus enters the secret treasury.' The Nirvāṇa Sutra mentions ten non-Buddhist teachers, including Jātiśuna), determining and settling the śrāvakas into entering the secret treasury (opening the provisional traces), and afterward uses the thirty-six questions to explain the bodhisattva's deeds (revealing the original ground; the Commentary says: 'broadly distinguishing the bodhisattva's five practices and ten virtues.' The above explains their similarity). Furthermore, on the brink of extinction, the Nirvāṇa further supports the Tripiṭaka to admonish future generations, preventing the dull-rooted of the final age from conceiving views of annihilation toward the Buddha-Dharma, broadly opening the lineage of permanence to break this inverted view and cause the Buddha-Dharma to abide long. In matters such as these, its intent differs (The above explains their difference according to the Profound Meaning. The Commentary states: 'The beginning refers to the initial division of the main discourse; the end refers to the final division of the main discourse. The Lotus takes the two gates of original ground and provisional traces as its initial and final divisions. The first opens the provisional to reveal the real and determines the śrāvakas, while the latter explains the original gate, increasing the path and diminishing births, reconsidering the previous opening of the provisional to become the master and the distant attainment of Buddhahood. Therefore, the main discourse of the Nirvāṇa is divided into four sections: first, the Cunda Chapter explains the presentation of Nirvāṇa to determine the two cultivations; second, four chapters from the Long Life Chapter explain the meaning of Nirvāṇa; third, five chapters from the Manifesting Illness Chapter explain the practice of Nirvāṇa; fourth, three chapters from the Lion's Roar Chapter explain the function of Nirvāṇa. Thus we know that the first three determine the śrāvakas, while the latter only explain the meaning and function of Nirvāṇa. Hence, the beginning and end of the two sutras are identical').