妙法蓮華經玄義 1.183

1.183

七、明得用、不得用者。夫四悉檀獨有如來究竟具得，微妙能用。下地已去，得、用不同，凡有四句：不得不用、得而不用、不得而用、亦得亦用。凡夫外道苦集流轉，尚不能知四悉檀名字，誰論其得？既其不得，云何能用也！若三藏教二乘殷勤自行者，知苦、斷集、修道、證滅、入真，亦名為得。不度眾生，故不能用。假令用者，差機不當，故淨名訶滿願云：「不知人根，不應說法，無以穢食，置於寶器。」如富樓那九旬化外道，反被蚩笑！文殊暫往，師徒皆伏。此是不知樂欲，不能用世界悉檀也。如身子教二弟子，善根不發，更生邪疑，此不能用為人悉檀也。如五百羅漢為迦絺那說四諦，都無利益；佛為說不淨觀，即得破惡。此不能用對治悉檀也。如身子不度福增，大醫不治，小醫拱手，五百皆不度，佛度即得羅漢，此不能用第一義悉檀也。支佛亦然，是名得而不用也。次明三藏教菩薩者，雖知苦、集、修道，止伏、結惑，未有滅證，但得三悉檀。雖未得一，而能用四。所以者何？如病導師，具足船栰，身在此岸，而度人彼岸，常以化人為事，自未得度先度人，是為不得而用。通教二乘，體門雖巧，得而不用，與三藏同也。通教菩薩，初心至六地，亦得亦用，用而未巧；七地入假，其用則勝也。若別教十住，但得析法、體法兩種四悉檀，而未能用；十行方能用；十迴向進得相似四悉檀，亦能相似用；登地分真得，亦分真用。圓教五品弟子，未能得用；六根清淨，相似得用；初住分真，得用也；唯佛究竟得、究竟用。

Seven: clarifying attainment and application, or non-attainment and non-application. The four siddhāntas are solely and completely attained and subtly applied by the Tathāgata alone. From the lower stages down, attainment and application differ, having in all four propositions: neither attaining nor applying; attaining yet not applying; not attaining yet applying; and both attaining and applying. Ordinary beings and non-Buddhists wander in suffering and origin; they cannot even know the names of the four siddhāntas, so who could speak of their attaining them? Since they do not attain them, how could they apply them? If those of the two vehicles of the tripiṭaka teaching diligently practice for themselves, knowing suffering, cutting off origin, cultivating the path, realizing cessation, and entering the true, this is also called attainment. Because they do not deliver sentient beings, they cannot apply them. Even if they were to apply them, they would miss the capacity inappropriately; thus Vimalakīrti scolded Pūrṇa, saying: "Without knowing a person's roots, one should not preach the Dharma; do not put foul food into a jeweled vessel." When Pūrṇa spent ninety days trying to convert non-Buddhists, he was instead mocked! When Mañjuśrī went for just a short while, teacher and disciples all submitted. This is not knowing their desires and being unable to apply the worldly siddhānta. When Śāriputra taught two disciples and their good roots did not arise, but rather wrong doubts were generated, this was being unable to apply the siddhānta for the sake of the person. When the five hundred arhats preached the four truths to Koṭikarṇa without any benefit, but the Buddha taught him the contemplation of impurity and he was immediately able to destroy evil, this was being unable to apply the antidotal siddhānta. When Śāriputra did not deliver Śreṣṭhī, and the great physician did not treat him while the minor physicians folded their hands, and all five hundred did not deliver him, but the Buddha delivered him and he immediately became an arhat, this was being unable to apply the paramārtha-siddhānta. The pratyekabuddhas are also like this; this is called attaining yet not applying. Next, regarding the bodhisattvas of the tripiṭaka teaching: although they know suffering, origin, and the cultivation of the path, they only suppress and subdue the defilements and delusions without having realized cessation; they attain only three siddhāntas. Although they have not yet attained the one, they are able to apply the four. Why is this? Like a diseased guide who has boats and rafts completely prepared: his own body is on this shore, yet he ferries people to the other shore; he always takes converting people as his duty, delivering others before having delivered himself. This is not attaining yet applying. As for the two vehicles of the shared teaching, although their gate of comprehending reality is skillful, they attain yet do not apply, which is the same as the Tripiṭaka. As for the bodhisattvas of the shared teaching, from the initial mind up to the sixth bhūmi, they both attain and apply, but apply without skill; on the seventh bhūmi they enter the provisional, and their application becomes superior. As for the ten dwellings of the distinctive teaching, they attain only the two kinds of four siddhāntas—analyzing dharmas and comprehending dharmas—yet cannot apply them; in the ten practices they can first apply them; in the ten dedications they advance to attain the semblance four siddhāntas and can also apply them in semblance; entering the bhūmis they partially attain the true and also partially apply the true. As for disciples of the five grades in the perfect teaching, they cannot yet attain or apply them; with the purification of the six sense faculties, they attain and apply them in semblance; in the first dwelling they partially attain the true and can apply them; only the Buddha attains them completely and applies them completely.