妙法蓮華經玄義 1.223

1.223

三、出舊解，舊解甚多，略出四家：道場觀云：「應物說三，三非真實，終歸其一，謂之無上，無上故妙也。」引經云：「是乘微妙，清淨第一。於諸世間，為無有上。」又云：「寄言譚於象外，而其體絕精麁，所以稱妙。」又引經：「是法不可示，言辭相寂滅。」會稽基云：「妙者，表同之稱也。昔三因異趣，三果殊別，不得稱妙。」北地師云：「理則非三，三教為麁，非三之旨為妙。」此意同而辭弱。光宅雲云：「妙者，一乘因果法也。待昔因果各有三麁，今教因果各有三妙。昔因果麁者，因體狹，因位下，因用短。聲聞修四諦，支佛修十二因緣，菩薩修六度，三因差別，不得相收，因體是狹。昔第九無礙道中行，名菩薩。伏道不斷，未出三界，故名因位下。第九無礙，止伏四住。不伏無明，故言用短。是為昔因三義故麁也。昔果麁者，體狹、位下、用短。有餘、無餘，眾德不備，故言體狹。位在化城，不出變易，故言位下。第九解脫，止除四住，不破無明。又八十年壽，前不過恒沙，後不倍上數，是故用短。是為昔果三義故麁。今因體廣、位高、用長者，會三為一，收束萬善，故言體廣。不止界內，無礙道中行，出於界外，行菩薩道，故言位高。無礙伏惑，不止四住，進伏無明，故用長。今因三義妙也。今果三義妙者，體廣、位高、用長。體備萬德，眾善普會，故言體廣。位至寶所，故言位高。斷五住惑，神通延壽，利益眾生，故言用長。今果三義故妙。即是一乘因果之法妙也。」

Third, setting forth previous interpretations. The previous interpretations are very numerous; we shall briefly present four masters. Daochang Guan said: "Responding to beings, [the Buddha] taught the three [vehicles]; the three are not real, but ultimately return to the one, which is called unexcelled. Being unexcelled, it is therefore 'subtle' (profound)." He cited the sūtra: "This vehicle is subtle and wondrous, pure and foremost. In all worlds, there is none superior to it." He also said: "Relying on words, it speaks of what lies beyond forms, yet its substance transcends both refined and coarse; hence it is called 'subtle'." He also cited the sūtra: "This Dharma cannot be demonstrated; the characteristics of words and speech are extinguished in stillness." Jiji of Kuaiji said: "'Subtle' is a designation expressing sameness. In the past, the three causes tended toward different goals and the three fruits were distinct; they could not be called 'subtle'." A northern master said: "In principle, it is not three; the teachings of the three are coarse, while the purport of 'not three' is subtle." This intention is the same, but the phrasing is weak. Guangzhai said: "'Subtle' refers to the Dharma of the cause and fruit of the eka-yāna. In contrast to the past cause and fruit, which each possess three coarsenesses, the present teaching's cause and fruit each possess three subtleties. As for the past cause being coarse: the cause's substance is narrow, the cause's rank is low, and the cause's function is short. Śrāvakas cultivate the four truths, pratyekabuddhas cultivate the twelve links of dependent origination, and bodhisattvas cultivate the six perfections; the three causes differ and cannot encompass one another, so the cause's substance is narrow. In the past, practicing within the ninth path of non-obstruction was called being a bodhisattva; subduing the path without severing [defilements] and not yet transcending the three realms, it is therefore called a low rank in cause. The ninth path of non-obstruction only subdues the four entrenchments and does not subdue fundamental ignorance, hence it is said that the function is short. These are the three aspects on account of which the past cause is coarse. As for the past fruit being coarse: its substance is narrow, its rank is low, and its function is short. In the [nirvāṇa] with residue and without residue, all virtues are not fully equipped; hence it is said that the substance is narrow. Its rank is in the conjured city and does not transcend transformation [birth and death]; hence it is said that its rank is low. The ninth liberation only eliminates the four entrenchments and does not destroy fundamental ignorance; furthermore, the lifespan is eighty years, not exceeding the sands of the Ganges in the past, and not doubling that number in the future; therefore its function is short. These are the three aspects on account of which the past fruit is coarse. As for the present cause having a broad substance, high rank, and long function: unifying the three into one and gathering the myriad goods, its substance is therefore said to be broad. Not stopping within the realms, practicing within the path of non-obstruction, transcending beyond the realms to practice the bodhisattva path, its rank is therefore said to be high. When non-obstruction subdues afflictions, it does not stop at the four entrenchments but further subdues fundamental ignorance; hence its function is long. In this way, the present cause has three aspects of subtlety. As for the present fruit having three aspects of subtlety: broad substance, high rank, and long function. Its substance is equipped with the myriad virtues and universally gathers all goods; hence its substance is broad. Its rank reaches the place of jewels; hence its rank is high. Severing the afflictions of the five entrenchments, using supernatural powers to extend lifespan, and benefiting sentient beings, its function is therefore long. In this way, the present fruit is subtle on account of these three aspects. This is precisely the subtlety of the Dharma of the cause and fruit of the eka-yāna."