妙法蓮華經玄義 1.207

1.207

決權入妙，自在無礙。假令妙第一義不隔於三，三不隔一，一三自在。今且作一種解釋也。若決諸權世界悉檀為妙世界悉檀者，即是對於釋名妙也。亦是九法界、十如是性相之名，同成佛法界性相，攝一切名也。亦是會天性、定父子，更與作字，名之為兒，我實汝父，汝實我子也。若決諸權第一義悉檀為妙第一義悉檀者，即對經體妙也。即是開佛知見，示真實相，引至寶所也。若決諸權為人悉檀為妙為人悉檀者，即是對宗妙也。如此經云：「各賜諸子等一大車也」。若決諸權對治悉檀入妙對治悉檀者，即是對用妙也。文云：「以此寶珠用貿所須」，又云：「如此良藥，今留在此，可用服之，勿憂不差」：經云：「正直捨方便，但說無上道」，動執生疑，佛當為除斷，令盡無有餘。又云：「我已得漏盡，聞亦除憂惱也。」若是分別諸權四悉檀同異，決入此經妙悉檀中，不復見同異，昔所未曾說，今皆當得聞，即是妙不同異，即對教相妙也。即如文云：「雖示種種道，其實為一乘」，雖分別諸同異，為顯不同異，說無分別法也。

Resolving the provisional to enter the subtle is sovereign and unhindered. Even if the subtle paramārtha is not separated from the three, the three are not separated from the one: the one and the three are sovereign. Now I shall provide one interpretation. If one resolves the various provisional mundane siddhāntas into the subtle mundane siddhānta, this corresponds to the subtlety of explaining the title. It also means that the names of the natures and marks of the nine dharma realms and the ten suchnesses together become the nature and marks of the Buddha Dharma realm, subsuming all names. It is also reconciling natural kinship and confirming father and son, further giving him a name and designating him as the son: "I am truly your father, and you are truly my son." If one resolves the various provisional paramārtha-siddhāntas into the subtle paramārtha-siddhānta, this corresponds to the subtlety of the sūtra's substance. This is opening the buddha-knowledge and vision, demonstrating the true mark, and leading them to the place of jewels. If one resolves the various provisional individual-adaptation siddhāntas into the subtle individual-adaptation siddhānta, this corresponds to the subtlety of the central purport. As this sūtra states: "To each of the sons he equally gave one great carriage." If one resolves the various provisional therapeutic siddhāntas so that they enter the subtle therapeutic siddhānta, this corresponds to the subtlety of the function. The text states: "Using this jewel to trade for what is needed"; and it also states: "This fine medicine is now left here; you may take and drink it, do not worry that it will not cure you"; the sūtra states: "Honestly abandoning expedient means, I teach only the unsurpassed path"—when grasping is stirred and doubt arises, the Buddha will cut it off and remove it, causing it to be completely exhausted with nothing remaining; and it also states: "I have already attained the exhaustion of outflows; hearing it also removes sorrow and affliction." If one distinguishes the sameness and difference of the various provisional four siddhāntas and resolves them into the subtle siddhāntas of this sūtra, one no longer sees sameness and difference: what was never taught in the past is now heard by all—this is the subtlety of non-sameness and non-difference, which corresponds to the subtlety of the doctrinal characteristics. Just as the text states: "Though I demonstrate various paths, in reality it is for the sake of the eka-yāna"; though one distinguishes various samenesses and differences, it is in order to reveal non-sameness and non-difference, expounding the non-discriminative Dharma.