妙法蓮華經文句 3.64

3.64

四引證者，此十義通大小教，亘一切法，且引今經「不如三界見於三界」，三界者是事，不如三界見者理也；「諸法寂滅不可言宣」是理，「方便力為五比丘說」是教。「若聞此經是善行菩薩道證」，教行也。又「汝等所行是菩薩道，佛子行道已，來世得作佛」。又「種種因緣而求佛道，但離虛妄名為解脫」，「未得一切解脫，盡行諸佛所有道法，道場得成果」（云云）。「我以佛眼觀見六道眾生，始見我身，聞我所說，即皆信受入如來慧，除先修習學小乘者」（云云）。窮子初逃，中間客糞，後則付財，初息化城後引寶所，種種欲種種性相憶念等，此通引一部為證。今別引一品，雖不次第，十文具足。「諸佛智慧甚深無量，其智慧門難解難入」者，一切事理境智等，悉名為實，施設詮辯阿含言教悉是智慧門，此證理教論權實；難解難入，一切聲聞支佛不能知者，即是縛脫論權實。所以者何？「佛曾親近」至「名稱普聞」，即是教行論權實；「成就甚深」至「意趣難解」，即是體用論權實；「吾從成佛已來」者，成佛即是果，果必有因，即是因果論權實；「種種因緣譬喻，至令離諸著」，即是漸頓論權實。所以者何？「如來方便知見皆已具足」，即是開合論權實；「諸佛為大事因緣故出現於世，為令眾生開示悟入佛之知見故」者，是為利益論權實。「取要言之，佛悉成就」，即是三悉檀成就也，「止止不須說」，即是第一義悉檀，是為四悉檀論權實。所以者何？「佛悉成就第一希有」至「諸法實相」，即是理；「所謂諸法如是相」者，即是事，是為理事論權實。

Fourth, adducing proof texts: these ten meanings apply universally to both the Great and Small teachings and extend across all dharmas. For now, we cite the present sūtra: "Not as the triple world is do I see the triple world"—the triple world is phenomenon, while not seeing it as the triple world is principle. "All dharmas are tranquil and extinguished, beyond words and speech" is principle; "By the power of expedient means, expounding it for the five monks" is teaching. "If one hears this sūtra, it is proof of practicing the bodhisattva path well" refers to teaching and practice. Again: "What you have practiced is the bodhisattva path; having practiced this path, the Buddha's children in future ages will become buddhas." Again: "Through various causes and conditions seeking the Buddha path, merely departing from falsity is called liberation," and "Not yet having attained all liberations, practicing to the full all the path-dharmas of the buddhas, on the bodhimaṇḍa one attains the fruition," and so forth. "With the buddha-eye I observe sentient beings of the six destinies: upon first seeing my body and hearing what I expound, they immediately believe, accept, and enter the Tathāgata's wisdom, except for those who previously practiced and studied the Small Vehicle," and so forth. The poor son first fleeing, in between shoveling dung as a hired hand, and finally being entrusted with the wealth; first resting in the conjured city and later being led to the place of jewels; various desires, various natures, characteristics, recollections, and so forth—these cite the sūtra as a whole as proof. Now we specifically cite a single chapter: although not in consecutive order, all ten passages are complete. "The wisdom of the buddhas is profound and immeasurable; its gate of wisdom is difficult to understand and difficult to enter": all phenomena, principles, realms, cognitions, and so forth are all called the real, while the provision, explanation, and exposition of the Āgama teachings are all the gates of wisdom—this proves the discussion of expedient and real in terms of principle and teaching. "Difficult to understand and difficult to enter, such that all śrāvakas and pratyekabuddhas cannot know it" is the discussion of expedient and real in terms of bondage and liberation. Why? From "The Buddha has closely attended upon..." to "His renown is universally heard" is the discussion of expedient and real in terms of teaching and practice. From "Having accomplished the profound..." to "The purport is difficult to understand" is the discussion of expedient and real in terms of essence and function. "Since I attained buddhahood..."—attaining buddhahood is the fruition, and fruition necessarily has a cause, which is the discussion of expedient and real in terms of cause and fruition. "Various causes, conditions, and parables, leading them to abandon all attachments" is the discussion of expedient and real in terms of the gradual and the sudden. Why? "The Tathāgata's expedient means and knowledge and vision are all fully perfected" is the discussion of expedient and real in terms of opening and combining. "The buddhas appear in the world for the sake of one great matter of causality: to cause sentient beings to open, demonstrate, awaken to, and enter the buddha knowledge and vision" is the discussion of expedient and real in terms of benefit. "To sum it up: the Buddha has accomplished all" means the accomplishment of the three siddhāntas; "Stop, stop! There is no need to speak" is the paramārtha-siddhānta—this is the discussion of expedient and real in terms of the four siddhāntas. Why? From "The Buddha has accomplished the foremost and rare..." to "the true mark of all dharmas" is principle; "the so-called suchness of the characteristics of all dharmas..." is phenomenon—this is the discussion of expedient and real in terms of phenomenon and principle.