妙法蓮華經玄義 7.36

7.36

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.