法華玄義釋籤 3.50

3.50

「若決」下用第二意，一一別對。初世界中二：初正會，次「亦是」下示相會入。世界秖是諸法，決彼諸麁同入此妙故成妙名。次示相會入中二：初約法說周意，次譬說周意。初法說中七方便同成佛乘，譬說中二乘之名同稱菩薩，「汝等所行是菩薩道」，所行既成菩薩之道，行人豈獨猶名二乘？次決第一義中以四悉義隨於五章，故第一義居次，佛所知見及所至寶所並屬理故。次會為人中引證云「大車」者，車方為因，道場為果。次會對治中引證云「以此寶珠用貿所須」者，方便教中法有限量，非即非妙，是故艱難；如勤力求索，實理無竭疑盡信全，如寶珠無價貿物無盡，究除貧苦莫若如意。「此良藥」等，思之可知。是故貿麁病差，並是對治之別名。此中判教以辨同異，本顯於同，故本迹二門爾前未說，因茲開廢莫不咸聞。

From "if resolving" downward, the second meaning is employed, matching each individually. First, in the worldly [siddhānta] there are two parts: first, the proper convergence; next, from "is also" downward, showing the characteristics of converging and entering. The worldly is simply all phenomena; resolving those coarse elements together into this subtlety establishes the name of subtlety. Next, in showing the characteristics of converging and entering there are two parts: first, the intention of the cycle of preaching by Dharma; next, the intention of the cycle of preaching by similes. First, in preaching by Dharma, the seven expedient means together become the Buddha vehicle; in preaching by similes, the names of the two vehicles are equally designated "bodhisattva": "what you are practicing is the bodhisattva path." Since what is practiced has become the path of a bodhisattva, could the practitioner alone still be called "the two vehicles"? Next, in resolving the ultimate truth, because the meaning of the four siddhāntas conforms to the five chapters, the ultimate truth is placed second, for what the Buddha knows and sees and the treasure site reached both belong to principle. Next, in converging the for-the-sake-of-persons [siddhānta], the citation of proof says "great cart": the cart corresponds to the cause, and the place of awakening to the fruit. Next, in converging the antidotal [siddhānta], the citation of proof says "use this precious pearl to trade for what is needed": within the expedient teachings, phenomena have limitations and are neither identical [with reality] nor subtle, and therefore there is difficulty and hardship, like striving diligently to seek; the real principle is inexhaustible, doubts are ended and faith is complete, like a priceless jewel traded endlessly for goods—for thoroughly eliminating poverty and suffering, nothing surpasses the wish-fulfilling [jewel]. "This fine medicine" and so forth can be understood by reflecting on it. Therefore, trading coarseness and the curing of illness are both alternative names for the antidote. Here, classifying teachings to distinguish identity and difference originally serves to reveal identity; hence the two gates of origin and traces were not taught prior to this, but through this opening and discarding, there are none who do not hear them.