妙法蓮華經玄義 2.15

2.15

然此權實不可思議，乃是三世諸佛二智之境。以此為境，何法不收？此境發智，何智不發？故文云「諸法」。諸法者，是所照境廣也。唯佛與佛乃能究盡者，明能照智深，窮邊盡底也。其智慧門難解難入者，歎境妙也。我所得智慧，微妙最第一者，歎智與境相稱也。〈方便品〉長行，略說此法。後開示悟入，廣說此法。火宅，譬喻此法。信解，領解此法。長者，付子此法。藥草，述成此法。化城，引入此法。如是等種種，秖名十如權實法耳。如來洞達，究十法底、盡十法邊，明識眾生：種、非種，芽、未芽，熟、不熟，可度脫、不可度脫，如實知之，無有錯謬。殃掘摩羅雖是惡人，實相性熟，即時得度。四禪比丘雖是善人，惡性相熟，即不堪度。當知，眾生之法不可思議，雖實而權，雖權而實，實、權相即，不相妨礙。不可以牛、羊眼觀視眾生，不可以凡夫心評量眾生。智如如來，乃能評量。何以故？眾生法妙故。

However, this provisional and real is inconceivable; it is indeed the object of the two wisdoms of all buddhas of the three times. Taking this as object, what dharma is not included? This object giving rise to wisdom, what wisdom is not given rise to? Therefore the text says 'all dharmas'. 'All dharmas' is the breadth of the object illuminated. 'Only a buddha together with a buddha can exhaustively fathom' clarifies that the illuminating wisdom is deep, reaching the ultimate limit and exhausting the bottom. That 'the gate to their wisdom is difficult to understand and difficult to enter' praises the profundity of the object. 'The wisdom I have attained is subtle, wondrous, and supreme' praises that the wisdom matches the object. The prose of the 'Expedient Means' chapter briefly explains this Dharma. Later, opening, revealing, awakening to, and entering explains this Dharma extensively. The burning house is a parable for this Dharma. Faith and understanding is the comprehension of this Dharma. The elder bequeathing the inheritance to his son is this Dharma. The medicinal herbs describe and establish this Dharma. The conjured city guides into this Dharma. Such various metaphors are merely designating this provisional and real Dharma of the ten suchnesses. The Tathāgata thoroughly penetrates, exhausting the bottom of the ten dharmas and reaching the limit of the ten dharmas, clearly recognizing sentient beings: whether they have seeds or non-seeds, whether sprouted or unsprouted, whether ripened or unripened, whether liberatable or unliberatable; he knows them in accordance with reality, without any error. Although Aṅgulimāla was an evil person, because the nature of the real mark was ripe, he immediately attained deliverance. Although the monk of the fourth dhyāna was a good person, because the nature and appearances of evil were ripe, he was instantly incapable of deliverance. One should know that the dharmas of sentient beings are inconceivable: though real they are provisional, though provisional they are real; real and provisional are mutually identical, without hindering each other. One must not look upon sentient beings with the eyes of oxen and sheep; one must not evaluate sentient beings with the mind of an ordinary person. Only one whose wisdom is like the Tathāgata can evaluate them. Why is this? Because the dharmas of sentient beings are profound.