妙法蓮華經玄義 1.11

1.11

夫理絕偏圓，寄圓珠而談理；極非遠近，託寶所而論極。極會圓冥，事理俱寂。而不寂者，良由耽無明酒，雖繫珠而不覺；迷涅槃道，路弗遠而言長。聖主世尊！愍斯倒惑，四華六動，開方便之門，三變千踊，表真實之地，咸令一切普得見聞。發祕密之奧藏，稱之為妙。示權實之正軌，故號為法。指久遠之本果，喻之以蓮。會不二之圓道，譬之以華。聲為佛事，稱之為經。圓詮之初，目之為序。序類相從，稱之為品。眾次之首，名為第一。

Now, the principle transcends the biased and the perfect, yet we rely on the perfect jewel to discuss the principle; the ultimate is neither distant nor near, yet we depend on the place of jewels to treat the ultimate. The ultimate unites in perfect obscurity; phenomenon and principle are both quiet. If one is not quiet, it is simply because of being intoxicated with the wine of ignorance: though the jewel is tied [in one's garment], one is unaware of it; losing one's way on the path to nirvāṇa, though the road is not far, one calls it long. The Holy Lord, the World-Honoured One! Pitying such inverted confusions, by the four flowers and six earthquakes, he opened the gate of expedient means; by the three transformations and the thousands of springs, he manifested the ground of reality, causing all universally to see and hear. Disclosing the secret and profound treasury is called 'subtle'. Displaying the correct track of the provisional and real is thus named 'dharma'. Pointing to the original fruit of long ago is likened to the 'lotus'. Uniting in the non-dual perfect path is compared to the 'flower'. Voice functioning as Buddha-activity is called 'sūtra'. The beginning of the perfect exposition is designated 'preface'. Categories of prefaces following one another are called 'chapter'. Standing at the head of the sequence of assemblies is named 'the first'.