妙法蓮華經玄義 5.121

5.121

四、開麁顯妙者，約《大經》三句也。經言：「佛性亦一」者，一切眾生悉一乘故。此是不動、不出之一乘，故具足三法，不縱、不橫。夫有心者皆備此理，而其家大小都無知者，是故為麁。今示眾生諸覺寶藏，耘除草穢，開顯藏金。一切無礙人，一道出生死。十方諦求，更無餘乘，唯一佛乘，是故為妙。經言：「佛性亦非一非非一。」數、非數法，不決定故。若執緣修智慧，定能顯理；慧自非理，則照用不明，不見佛性，是故為麁。今開定執之慧，即不決定慧，即慧而理、即理而慧，不執著數，定三定一，不著非數，非三非一，如此乃名無著妙慧。能破一切定相及不定相，亦無能破、所破。如輪王能破能安，如日除闇生物，如醫除膜養珠，即是大乘不縱不橫之妙慧也。經言：「佛性亦非一」說三乘故。即是三乘、五乘、七乘等諸方便乘。若住諸乘，但是事善，及以偏真，通入處近，是故為麁。今若決了諸乘即是如來藏，藏名佛性。從人天善乃至別乘，皆不動本法，即是於妙。當知，三句攝一切法，無非佛性，悉皆是妙。無麁可待，即絕待妙也。

Fourth, 'opening the crude and revealing the subtle' is based on the three phrases of the Great Scripture (Mahāparinirvāṇa-sūtra). The scripture says: 'The Buddha-nature is also one,' because all sentient beings belong to the one vehicle. This is the one vehicle that is unmoving and non-emerging, and therefore fully possesses the three dharmas, neither vertical nor horizontal. All who possess a mind are endowed with this principle, yet the elders and youths of the household are completely unaware of it; therefore it is crude. Now, revealing to sentient beings the treasury of jewels of awakening, weeding out the grasses and defilements, the gold of the treasury is opened and revealed. All unobstructed persons emerge from birth and death via the single path. Searching in truth throughout the ten directions, there is no other vehicle besides; there is only the one buddha-yāna; therefore it is subtle. The scripture says: 'The Buddha-nature is also neither one nor not-one,' because dharmas of number and non-number are indeterminate. If one clings to the wisdom cultivated through conditions as definitively capable of revealing the principle, yet wisdom itself is not the principle, then illumination and function will not be clear, and one will not see the Buddha-nature; therefore it is crude. Now, opening up the wisdom of definitive clinging, it is immediately indeterminate wisdom—wisdom is itself the principle, and the principle is itself wisdom—neither clinging to number, definitively three or definitively one, nor clinging to non-number, neither three nor one. Such is called unattached, subtle wisdom. It can break through all determinate marks and indeterminate marks, yet there is neither breaker nor broken. Like a wheel-turning king who can both destroy and pacify, like the sun removing darkness and generating things, like a physician removing the cataract and nurturing the jewel of the eye, this is the subtle wisdom of the Great Vehicle that is neither vertical nor horizontal. The scripture says: 'The Buddha-nature is also not one,' because it speaks of the three vehicles. These are the various provisional vehicles such as the three vehicles, five vehicles, and seven vehicles. If one abides in these vehicles, they are merely phenomenal virtues and biased reality; their entry is close at hand, and therefore they are crude. Now, if one resolutely comprehends that these various vehicles are themselves the tathāgatagarbha, the treasury is named Buddha-nature. From the virtues of humans and gods up through the distinctive vehicle, all leave the fundamental dharma unmoving, and this is subtle. One should know that the three phrases subsume all dharmas; there are none that are not the Buddha-nature, and all are subtle. With no crudeness left to be contrasted, this is the subtly incomparable.