法華經義記 1.11

1.11

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.