妙法蓮華經文句 3.91

3.91

「止」者下，第二，即絕言歎也。印師云：「欲因止生其疑請之心也。」觀師云：「實法難知，故先抑止，驚其常情。」今明此法深寂言語道斷，體不可說，故止而歎之。設慈悲為說，聞不能解，傷其善根，是故止也。從「所以者何」下，是釋止歎之意。意為兩：一、就佛是最上人成就，修得最上法，故不可說；次、明甚深境界不可思議，故不可說。就「佛成就」下，明上人權實橫滿不可說；從「唯佛與佛」下，明上人權實豎深不可說。成就對不成就，乃至難解對不難解，即是橫明成就，修道得故，故不可說。「唯佛與佛乃能究盡」者，初中分獲，未盡其源，如十四日月，光用未普；獨佛與佛究竟邊底，如十五日之月，體無不圓、光無不遍，如此豎深，修道得故，故不可說。從「諸法實相」下，即是甚深境界不可思議，故不可說。光宅云：「初一句標二智章，諸法標權智境。」三三非一故言諸法，三法之中其教最顯，教必逗機仍有其人，故知三三是權也。實相者是實智境，一理非虛故言實相，四一之中遍舉一理，理是本故，故是實也。中有九句，還釋上兩章耳。前五句釋權章。「如是相」者，三乘言教攬而可別也；「如是性」者，三乘教性分不可移易也；「如是體」者，三乘之教八音章句各各有體，菩薩教以六度為體（云云）；「如是力」者，三乘教用訓導之力也；「如是作」者，三乘教被前人有造作也，廣實智境，略不牒章。實境有四一，以四廣其一理，「如是因」者，境生真解為因，萬善望果也；「如是緣」者，境發實智為緣，以因所望處為果，果起酬因為報。後二句雙結，初句結權，「本」即舉相，「末」即舉作，次句結實，「究竟」即結因，「等」即結報也。北地師云：「三乘法皆有相、性、果、報、本末也。」瑤師云：「如是相、性，此釋智慧照用三乘萌異，為相必爾成三為性；發心為體；隨心所堪為力；力有所造為作；作行招果為因；因者語其已分，所由為緣；緣者語其外力，遂剋為果；酬因為報；相為本；報為末；終同一致為究竟等也。如是者，其事不差也。」暢師但約佛上作，相者，十力各有相貌也；性者，從根各有所習，所習不改謂之為性，是性力境也；體者，根性不同所欲亦異，言其心用縛著故以體為名，此欲力境也；力者，定別名也，神通變動非定不運，鎮心靜亂非定不寂，故力為禪定境也；作者，是業，即業力境也；因者，道為因能至涅槃，即至處道力境也；緣者，緣宿命力境也；果者，據今因，所召果在未來，是天眼力境也；報者，今報以望往因，據即漏盡力境也，故語報是漏盡也；本者是相，末是報，總而望之都是處非處力境也。

From "Stop!" onward is the second [section], which is the praise that terminates speech. Master Yin says: "[The Buddha] wishes, by means of stopping, to give rise to their minds of doubt and entreaty." Master Guan says: "Because the real Dharma is difficult to know, he first holds them back and stops, startling their ordinary sentiments." Now I clarify that this Dharma is profoundly tranquil and the path of language is cut off; its essence cannot be spoken, and therefore he stops and praises it. Even if he were out of compassion to speak it, upon hearing it they would be unable to understand, thereby harming their good roots; for this reason he stops. From "Why is this?" onward explains the meaning of stopping and praising. The meaning consists of two [points]: first, in terms of the Buddha being the supreme person who has accomplished and acquired through cultivation the supreme Dharma, it cannot be spoken; second, clarifying that the extremely profound realm is inconceivable, and thus it cannot be spoken. Under "the Buddha has accomplished," it clarifies that the supreme person's expedient and real are horizontally complete and cannot be spoken; from "Only a buddha together with a buddha" onward, it clarifies that the supreme person's expedient and real are vertically profound and cannot be spoken. Accomplishment as opposed to non-accomplishment, down to difficult to understand as opposed to not difficult to understand, is to clarify accomplishment horizontally; because it is attained through cultivating the path, it cannot be spoken. "Only a buddha together with a buddha can exhaustively fathom it": those at the beginning and middle stages obtain only portions and have not exhausted its source, like the moon on the fourteenth day, whose light and function are not yet ubiquitous; only a buddha together with a buddha reaches the ultimate edges and depths, like the moon on the fifteenth day, whose substance is entirely full and whose light is everywhere pervasive. Being vertically profound like this and attained through cultivating the path, it cannot be spoken. From "the true aspect of all dharmas" onward is the extremely profound realm that is inconceivable, and thus cannot be spoken. Guangzhai says: "The first phrase sets forth the heading of the two knowledges; 'all dharmas' marks the objective realm of expedient knowledge." Because three and three are not one, it says "all dharmas"; among the three dharmas, their teaching is the most manifest, and since teaching must accord with capacity, there are still people corresponding to it; hence we know that three and three are expedient. "True aspect" is the objective realm of real knowledge; because the single principle is not false, it says "true aspect." Throughout the four unities, it universally brings forward the single principle; because principle is the origin, it is real. Within this there are nine phrases, which simply return to explaining the above two headings. The first five phrases explain the heading of the expedient: "such appearances" means that the verbal teachings of the three vehicles can be gathered and distinguished; "such nature" means that the share of nature in the teachings of the three vehicles cannot be altered; "such essence" means that the teachings of the three vehicles each have an essence in the eight tones, chapters, and sentences, while the bodhisattva teaching takes the six pāramitās as essence (and so forth); "such power" means the power of instruction and guidance functioning in the teachings of the three vehicles; "such action" means that the teachings of the three vehicles cause the people addressed to have deliberate action. Broadly setting forth the objective realm of real knowledge, it omits repeating the heading. The real objective realm has the four unities, expanding its single principle by means of the four: "such causes" means that the objective realm generating genuine understanding is the cause, looking toward the fruit through myriad goods; "such conditions" means that the objective realm bringing forth real knowledge is the condition, taking where the cause looks toward as fruit, and the fruit arising to requite the cause is retribution. The latter two phrases conclude both together: the first phrase concludes the expedient, where "root" brings forward appearances and "trace" brings forward action; the next phrase concludes the real, where "ultimate" concludes causes and "equal" concludes retribution. The masters of the northern region say: "The dharmas of the three vehicles all have appearances, nature, fruit, retribution, root, and trace." Master Yao says: "'Such appearances and nature': this explains wisdom's illumination and function, where the sprout-like differences of the three vehicles are the appearances, and necessarily being thus to constitute three is the nature. Generating the [bodhi] mind is the essence; according with what the mind is capable of is the power; what power produces is action; producing practice to summon the fruit is the cause; 'cause' speaks of its already-determined share, and where it relies on is the condition; 'condition' speaks of outer power, which ultimately achieves the fruit; requiting the cause is retribution; appearances are the root, and retribution is the trace; ultimately sharing the same unity is ultimate equality. 'Such' means that the matter is unerring." Master Chang only interprets this with respect to the Buddha: appearances are the individual manifestations of the ten powers; nature is that which each develops through habitual practice from their faculties, and habitual practice remaining unvaried is called nature, which is the objective realm of the power of knowing natures; essence is that faculties and natures being different, what they desire is also distinct, and because their mental function is attached, it is named essence, which is the objective realm of the power of knowing desires; power is an alternate name for dhyāna, for supernormal transformations do not operate without dhyāna, and steadying the mind to quiet turbulence does not become tranquil without dhyāna, hence power is the objective realm of dhyāna; action is karma, which is the objective realm of the power of knowing karma; cause is the path serving as cause that can reach nirvāṇa, which is the objective realm of the power of knowing paths leading to all destinations; condition is the objective realm of the power of knowing past lives; fruit, based on the present cause, is the fruit summoned in the future, which is the objective realm of the power of the divine eye; retribution looks from the present retribution toward past causes, which based on the immediate is the objective realm of the power of the exhaustion of outflows, hence speaking of retribution is the exhaustion of outflows; the root is appearances, the trace is retribution, and viewed comprehensively they are all the objective realm of the power of knowing what is possible and impossible.