淨名經關中釋抄 1.16

1.16

大段第二明對此經文者。此經方等大乘理微辭瞻權實兼備。何所不該。以義對文顯。不煩具。復次華嚴初教依理圓說。三點法界理深意圓。菩薩獨證二乘不悟故。次於阿含經中權說小乘。涅槃言。佛與二乘同一解脫。各修證故。次於大乘經癈權示實故。此經示不思議解脫點。明二乘解脫非真。故經云。佛為增上慢人說離婬怒癡為解脫耳。若無增上慢者。婬怒癡性即是解脫。二乘既知解脫之不真。鄙小慕大故。次於般若經中明摩訶般若點。照空色平等苦樂一如。令知十智之非實。既二乘漸見真智故。於法華經等明釋迦多寶不生不滅非長非矩同一法身。示法身點也。二乘既皆會小歸大故。最後涅槃明三點圓伊。不偏不別不一不異。終焉然。今經據理三點常圓。在名偏當解脫。抑小揚大經之意焉。

The second major section, clarifying the correspondence with the text of this sūtra: This sūtra belongs to the Vaipulya Mahāyāna; its principles are subtle, its phrasing abundant, and it possesses both the provisional and the ultimate—what does it not encompass? Since the correspondence between the meaning and the text is clear, there is no need to set it forth in detail. Furthermore, the initial teaching of the Avataṃsaka Sūtra was spoken in a complete and circular manner in reliance upon the ultimate principle. Its three dots of the dharmadhātu were profound in principle and complete in intent; only bodhisattvas realized it, whereas [practitioners of] the two vehicles did not comprehend it. Therefore, next, within the Āgama sūtras, the small vehicle was provisionally preached. The Mahāparinirvāṇa Sūtra states: 'The Buddha and the two vehicles share the same liberation, each practicing and realizing it.' Next, within the Mahāyāna sūtras, the provisional was discarded to reveal the ultimate; therefore, this sūtra reveals the dot of inconceivable liberation, clarifying that the liberation of the two vehicles is not real. Thus the sūtra states: 'The Buddha preached leaving behind lust, anger, and delusion as liberation only for those of overweening pride. If one is without overweening pride, the very nature of lust, anger, and delusion is itself liberation.' Once [practitioners of] the two vehicles knew that their liberation was not real, they despised the small and yearned for the great; therefore, next, within the Prajñāpāramitā sūtras, the dot of Mahāprajñā was clarified, illuminating the equality of emptiness and form and the oneness of suffering and bliss, causing them to know that the ten knowledges are not ultimate. Once [practitioners of] the two vehicles gradually saw true wisdom, within the Lotus Sūtra and so forth it was clarified that Śākyamuni and Prabhūtaratna are neither born nor destroyed, neither long nor short, and share one and the same dharmakāya, thus revealing the dot of the dharmakāya. Once [practitioners of] the two vehicles had all converged from the small to return to the great, finally, the Mahāparinirvāṇa Sūtra clarified the three dots of the complete letter 'i', which are neither biased nor separate, neither one nor different, thus concluding the matter. Now, this sūtra, based upon principle, possesses the three dots ever complete, but as for its designation, it specifically corresponds to liberation; to deprecate the small and extol the great is the intent of the sūtra.