妙法蓮華經玄義 1.226

1.226

因用長短四難者，《釋論》云：「處處說破無明三昧」，是教用長。是事不知，名為無明。佛一切種智，知一切法，明、無明無二。若知無明不可得，亦無無明，是為入不二法門。是則行長。又一日行般若，如日照世，勝螢火蟲。若人入薝蔔林，不嗅餘香，誰復樂二乘功德？座不須禮，華不著身，皆是阿惟越類。則人用長。色無邊故，般若亦無邊；受、想、行、識無邊故，般若亦無邊。是則理長。當知，昔教、行、人、理俱長，長故是妙。若謂今因用長，那復言《法華》是覆相教，教則短；行覆相，行則短；覆相不明佛性，理則短？四一既闕，今短而麁；昔用既長，長則是妙。

Regarding the four challenges to the length and shortness of the cause's function: The Commentary [Upadeśa] states: "Everywhere it speaks of the samādhi that destroys ignorance"; this is the length of the teaching's function. Not knowing this matter is called ignorance. The Buddha's knowledge of all aspects knows all dharmas; clarity and ignorance are not two. If one knows that ignorance is unobtainable, and that there is also no ignorance, this is entering the gate of non-dual Dharma. This is the length of practice. Furthermore, practicing prajñā for a single day is like the sun illuminating the world, surpassing a firefly. If a person enters a campaka forest, they do not smell other fragrances; who would again delight in the virtues of the two vehicles? The seat need not be bowed to, the flowers do not adhere to the body, all are of the class of avaivartikas. This is the length of the person's function. Because forms are boundless, prajñā is also boundless; because sensation, perception, volition, and consciousness are boundless, prajñā is also boundless. This is the length of principle. One should know that the past teaching, practice, persons, and principle were all long; being long, they were subtle. If you claim that the present cause's function is long, why do you further say that the Lotus Sūtra is a concealed-characteristic teaching, so that the teaching is short; that its practice is of concealed characteristics, so that practice is short; and that its concealed characteristics do not clarify the Buddha-nature, so that the principle is short? Since the four onenesses are lacking, the present is short and coarse; since the past function was long, being long, it was subtle.