妙法蓮華經文句 3.90

3.90

從「舍利弗如來能種種分別」下，舊將結成前權實；今用起後將欲絕言，更舉權實為絕歎之由。文為二：初、舉絕歎之由；次、指絕言之境。鄭重者表殷勤也，「如來能善分別、巧說諸法」者，即舉權也。「言辭柔軟悅可眾心」者，舉實也。何以得知？上見他土說頓云：「其聲清淨出柔軟音」下，身子領解云：「聞佛柔軟音深遠甚微妙」，據前後兩文，知是舉實智也。前歎中，前實後權，今何意前權後實？明前欲寄言故從實而舒權，今欲絕言須卷權歸實耳。從「取要言之」，是指實境，要者莫過于實也；「無量無邊未曾有法」是指權境。又「舉要」是創指之端，「無量無邊」是指權，「未曾有法」是指實，言此二法佛悉成就，修道得故，此那可說？若單明一事，不應言悉，既雙指權實，其意明矣。

From 'Śāriputra, the Tathāgata is able to make various distinctions' downward, the old [masters] took this to conclude the preceding expedient and real; here it is used to introduce what follows: about to cut off words, it again cites the expedient and real as the reason for ending praise. The text has two parts: first, citing the reason for ending praise; second, pointing out the realm where words are cut off. Earnestness indicates solicitous diligence. 'The Tathāgata is able to distinguish skillfully and speak cleverly of the dharmas' cites the expedient. 'His words are soft and gentle, delighting the minds of the multitude' cites the real. How is this known? Above, seeing other lands where sudden teaching was preached, it says: 'His voice is pure, producing a soft and gentle sound'; below, Śāriputra expresses his understanding, saying: 'Hearing the Buddha's soft and gentle sound, deep, far, and exceedingly subtle and wondrous.' Based on the two passages before and after, we know this cites real wisdom. In the previous praise, the real came first and the expedient came after; why now does the expedient come first and the real after? Clarifying that previously he wished to rely on words, he unfolded the expedient from the real; now wishing to cut off words, he must roll up the expedient and return to the real. From 'To state the essential', this points to the real realm; for what is essential does not surpass the real. 'Immeasurable, boundless, unprecedented dharmas' points to the expedient realm. Furthermore, 'stating the essential' is the initial pointing; 'immeasurable and boundless' points to the expedient, and 'unprecedented dharmas' points to the real. It says that the Buddha has completely achieved these two dharmas because he attained them by cultivating the path; how could this be spoken? If it were explaining a single matter alone, it should not say 'completely'; since it points to both expedient and real, its meaning is clear.