法華經義記 1.11

1.11

次辨廣釋。前敘大意竟，次更細解。何者？今言妙法者，是因果相待之名，對昔為論，昔日因果俱麁，今日因果俱妙也。先明兩因，後辨二果。相待之名但今日稱妙備有三義，昔日稱麁亦備三義。言今日備三義者，一明今日因體長故稱妙，即對昔日因體短故稱麁。二者明今日因義廣故稱妙，即對昔日因義狹故稱麁。三者明今日因用勝故稱妙，即對昔日因用劣故稱麁。所言今日體長昔日因體短者，昔日止修三界治道為因，不及三界外治道。且自當昔日之時，不道更有三界外之治道也。今日長者，縱論自發心以上迄金剛以還，三界內外治道，一切萬善以為因體，此則今長故妙、昔短故麁。復言廣狹相對者，昔止言偏行六度不及其餘諸行，此則是狹義也。今日明因橫論，是善遍行逢福盡修，此是廣義。今廣稱妙，昔狹稱麁。第三言用有勝劣相對義者，但煩惱有二種：一是四住地煩惱，二是無明住地煩惱。但昔日因力止斷四住煩惱，不及無明住地煩惱，此是用劣之義也。今日非唯止斷四住煩惱，亦斷無明住地煩惱，此是用勝之義也。是故今昔兩因麁妙如此也。

Next is to set forth the detailed explanation. The general overview having been completed above, next comes the detailed exposition. How so? When we say 'sublime dharma' now, it is a relative designation of cause and effect: speaking in contrast to the past, both cause and effect in the past were coarse, whereas both cause and effect today are sublime. First we clarify the two causes, and subsequently distinguish the two results. As a relative designation, the present designation of 'sublime' fully possesses three meanings, and the past designation of 'coarse' likewise fully possesses three meanings. In saying that the present fully possesses three meanings: first, clarifying that the essence of today's cause is enduring, it is called sublime, contrasting with the past where the essence of the cause was short and hence called coarse. Second, clarifying that the meaning of today's cause is broad, it is called sublime, contrasting with the past where the meaning of the cause was narrow and hence called coarse. Third, clarifying that the function of today's cause is superior, it is called sublime, contrasting with the past where the function of the cause was inferior and hence called coarse. Regarding the statement that today's essence is enduring while the past cause's essence was short: in the past, one only cultivated the path of remedy for the three realms as the cause, not reaching the path of remedy outside the three realms; moreover, at that past time, it was not spoken that there even was a path of remedy outside the three realms. Today's being enduring means that, speaking longitudinally from the initial generation of the thought [of awakening] onward down to the vajra[-mind], the paths of remedy inside and outside the three realms and all the myriad virtues are taken as the essence of the cause. Thus, today's is enduring and therefore sublime, while the past was short and therefore coarse. Furthermore, regarding the contrast between broad and narrow: in the past, it was only said that one exclusively practiced the six perfections, not encompassing the other various practices; this is the narrow meaning. Today, clarifying the cause latitudinally, every good is universally practiced and all merit encountered is cultivated; this is the broad meaning. Today's broadness is called sublime, while the past's narrowness is called coarse. Third, regarding the contrast between superior and inferior function: afflictions are of two kinds: first, the afflictions of the four entrenchments, and second, the affliction of the entrenchment of ignorance. But in the past, the power of the cause only severed the afflictions of the four entrenchments, not reaching the affliction of the entrenchment of ignorance; this is the meaning of the function being inferior. Today, not only does it sever the afflictions of the four entrenchments, it also severs the affliction of the entrenchment of ignorance; this is the meaning of the function being superior. Therefore, coarseness and sublimity of the two causes, past and present, are like this.