妙法蓮華經玄義 7.36

7.36

第五結成權實者，光宅云：「照三三之境為權，照四一之境為實。」今不用此解。既以大乘果為大理，何不用小乘果為小理？彼救云：小果非真，故不以其果為理。若爾，權教及權行人，何嘗是實？既立權教行人，何不立權理？又權若無理，俗不應稱諦，既言俗諦，權不應止三也。實有四者，夫因果是二法，云何以二法為理一耶？經云：「觀一切法如實相，不行不分別。」云何分別因果為理一？若爾，便無實相，則魔所說，故不用彼釋。今明照十麁之境為權，照十妙之境為實。十麁者即前九法界，三因緣等諸麁諦智，乃至麁利益，皆稱權也。照十妙者，即是理妙，乃至利益妙，妙故為實。復次為十妙故，開出十麁，如為蓮故華，意在於蓮，而蓮隱不現。於餘深法，示教利喜，餘法有實，而實不顯。文云：「如來方便意趣難解也」。又華開蓮現，譬開十麁顯十妙，則無復十麁，唯一大事不可思議境界，乃至利益。肇師云：「始從佛國，終法供養，皆明不可思議。」今亦例爾，既開麁已，始終皆妙。

Fifth, regarding concluding on the provisional and the real: Guangzhai said: "Illumining the realm of three-three is provisional; illumining the realm of four-one is real." We do not accept this explanation now. Since the Mahāyāna fruition is taken as the great principle, why not take the Hīnayāna fruition as the small principle? He defends this by saying: "Because the small fruition is not true, its fruition is not taken as principle." If so, when were the provisional teachings and provisional practitioners ever real? Since provisional teachings and practitioners are established, why not establish provisional principle? Furthermore, if the provisional has no principle, the conventional should not be called a truth; since it is called conventional truth, the provisional should not be limited to three. If the real has four, cause and effect are two dharmas; how could two dharmas be taken as the one principle? The sūtra says: "Contemplate all dharmas as like the real mark, neither practicing nor discriminating." How could one discriminate cause and effect as the one principle? If so, there would be no real mark, which would be what Māra preaches; therefore we do not use his explanation. Now we clarify: illumining the realm of the ten coarsenesses is provisional; illumining the realm of the ten subtleties is real. The ten coarsenesses are the preceding nine dharma realms, the various coarse truths and wisdoms such as the three [types of] conditioned arising, down to coarse benefits—all are designated provisional. Illumining the ten subtleties means the subtlety of principle, down to the subtlety of benefit; because they are subtle, they are real. Furthermore, for the sake of the ten subtleties, the ten coarsenesses are opened forth, just as a blossom exists for the sake of the lotus: the intent lies in the lotus, yet the lotus is hidden and not manifest. Among other profound dharmas, one demonstrates, teaches, benefits, and gladdens; other dharmas possess the real, yet the real is not revealed. The text says: "The Tathāgata's intention in provisional means is difficult to understand." Moreover, when the flower opens and the lotus appears, this illustrates opening the ten coarsenesses and revealing the ten subtleties; then there are no longer ten coarsenesses, but only the one great matter, the inconceivable realm, down to benefit. Master Sengzhao said: "From the buddha-land at the start to the Dharma offering at the close, all clarify the inconceivable." Here it is also like this: once the coarsenesses are opened, beginning and end are both subtle.