妙法蓮華經玄義 5.30

5.30

此經〈分別功德品〉明初心五品弟子之位，文甚分明。〈法師功德品〉明六根清淨相。〈方便品〉云：「諸佛為一大事因緣故，出現於世，為令眾生開佛知見。」四句，南岳師解云：「開佛知見是十住位；示佛知見是十行位；悟佛知見是十迴向位；入佛知見是十地等覺位。皆言佛知者，得一切種智也。皆言佛見者，悉得佛眼也。」又《經》云：「是為諸佛一大事因緣」者，同入一乘諸法實相也。又云：「唯佛與佛，乃能究盡諸法實相」者，即是妙覺位也。又〈譬喻品〉，諸子門外索車，長者各賜等一大車。是時諸子乘是寶乘，遊於四方。嬉戲快樂，自在無礙，直至道場。言四方者，即譬開、示、悟、入四十位也。直至道場，即是究盡實相，妙覺位也。〈序品〉中，天雨四華，表此四十因位也。如上所引，眾經為證。及引今文，明四十二位炳然，皆是無次位之次位，達於實相，增道損生，論次位耳。

In this sūtra, the 'Chapter on the Discrimination of Merits' clarifies the stages of the disciples of the five grades of the initial mind, and the text is very clear. The 'Chapter on the Merits of the Dharma Master' clarifies the marks of the purification of the six sense faculties. The 'Expedient Means Chapter' says: 'The buddhas appear in the world for the sake of the one great causal condition: to cause sentient beings to open the buddha's knowledge and vision.' Regarding these four phrases, Master Nanyue explained: 'Opening the buddha's knowledge and vision is the stages of the ten abodes; revealing the buddha's knowledge and vision is the stages of the ten practices; awakening to the buddha's knowledge and vision is the stages of the ten dedications; entering the buddha's knowledge and vision is the stages of the ten grounds and virtual enlightenment. In all cases, stating "buddha's knowledge" means attaining the wisdom of all modes. In all cases, stating "buddha's vision" means attaining the buddha-eye.' Furthermore, the sūtra saying, 'This is the one great causal condition of the buddhas,' refers to entering together into the one vehicle, the true reality of all dharmas. Furthermore, saying, 'Only a buddha and a buddha can completely exhaust the true reality of all dharmas,' refers precisely to the stage of wondrous enlightenment. Furthermore, in the 'Chapter on Parables', the sons outside the gate ask for carts, and the elder gives each of them an equally great cart. At that time, riding this jewelled vehicle, the sons roam in the four directions, frolicking and happy, unobstructed and free, going straight to the place of enlightenment. Speaking of the 'four directions' exemplifies the forty stages of opening, revealing, awakening, and entering. Going 'straight to the place of enlightenment' is completely exhausting true reality, the stage of wondrous enlightenment. In the 'Introductory Chapter', the sky rains down four kinds of flowers, representing these forty causal stages. As cited above, various sūtras serve as evidence. And citing the present text clarifies that the forty-two stages are brilliant; they are all the sequence of non-sequential stages, which penetrate true reality, augment the path and diminish saṃsāra, discussing sequence on that basis.