妙法蓮華經玄義 9.93

9.93

○第七、遍為一切法體者，《觀經》云：「毘盧遮那遍一切處。」一切不出四諦。《大經》云：「佛所不說，如十方土；所說者，如爪上土。」迦葉云：「已說是四諦，其未說者，應有五諦。」佛言：無也，但言是四諦有無量相耳。若然，廣開即成四種四諦，具如境妙中說。當知苦集，世間善惡因果；道滅，出世一切因果；悉用實相為體。《淨名》曰：「從無住本，立一切法」，此之謂乎？然所依之體，體妙無異；能依之法，法有麁妙。諸法相待，分別可知。歷五味分別，麁妙亦可知。開麁顯妙，亦可知（云云）。略說經體竟。

Section 7: Pervading as the substance of all dharmas: The Guan jing states: “Vairocana pervades all places.” Everything does not go beyond the four truths. The Mahāparinirvāṇa-sūtra states: “What the Buddha has not spoken is like the earth in the ten directions; what has been spoken is like the earth on a fingernail.” Kāśyapa said: “Since the four truths have already been spoken, should there not be a fifth truth among what has not been spoken?” The Buddha replied: “There is not; it is merely that these four truths have measureless aspects.” If this is so, unfolding them broadly yields the four kinds of four truths, fully explained as in the section on the subtlety of the objective realm. It should be understood that suffering and origin are worldly causes and effects of good and evil; path and cessation are all supramundane causes and effects; all take the real mark as their substance. The Vimalakīrtinirdeśa states: “From the unstaying root, all dharmas are established.” Does it not refer to this? However, the substance relied upon is subtle without difference; the dharmas that rely upon it have the crude and the subtle. When dharmas are considered relatively, the distinctions can be understood. Distinguishing them across the five flavors, the crude and subtle can also be understood. Opening the crude to reveal the subtle can also be understood, and so forth. A brief explanation of the sūtra’s substance is concluded.