妙法蓮華經文句 3.92

3.92

上來諸釋非不一途，然於理不通，於文不允。文不允者經云「諸法」，何法不收？豈止三乘耶？理不通者，經云「實相」，何所不在，而但在因果體。若實獨在於佛，佛則不權；權獨在三乘，三乘則永無實；若三乘但為五，則權法不足，復全無實；若四句但在佛，佛全無權，實亦不足；義不涉於凡夫，則諸法之文，便是無用。實相不遍，實相外別更有法。如此等過故，皆不用也。《釋論》三十一，明一一法各有九種：一、各有體；二、各有法，如眼、耳雖同四大造，而眼有見用，耳無見功，如火以熱為法而不能潤也；三各有力，如火以燒為力，水以潤為力；四、各有因；五、各有緣；六、各有果；七、各有性；八、各有限礙；九、各有開通方便。達磨欝多將此九種會《法華》中十如：各有法者，即是《法華》中如是作；各有限礙者，即是《法華》中如是相；各有果者，即是《法華》中如是果，如是報也；各有開通方便者，即是《法華》中如是本末究竟等；餘者名同可解。

The above explanations are not without a certain viewpoint, yet they do not penetrate the principle and do not accord with the text. They do not accord with the text because the sūtra says "all dharmas"—what dharma is not gathered therein? How could it be restricted only to the three vehicles? They do not penetrate the principle because the sūtra says "true aspect"—where is it not present, such that it would reside solely in the essence of causes and fruits? If the real resided exclusively in the Buddha, then the Buddha would have no expedients; if the expedient resided exclusively in the three vehicles, then the three vehicles would forever lack the real; if the three vehicles were only five, then the expedient dharmas would be insufficient, and there would furthermore be no real at all; if the four phrases resided solely in the Buddha, then the Buddha would entirely lack the expedient, and the real would also be insufficient; if the meaning did not pertain to ordinary beings, then the text's "all dharmas" would simply be useless. The true aspect would not be pervasive, and there would be other separate dharmas outside the true aspect. Due to such faults as these, none of them are adopted. Fascicle 31 of the Commentary on the Great Prajñāpāramitā clarifies that each and every dharma has nine kinds: first, each has an essence; second, each has a dharma, as the eye and the ear, though both composed of the four great elements, yet the eye has the function of seeing while the ear has no efficacy of seeing, just as fire has heat as its dharma and cannot moisten; third, each has a power, as fire has burning as its power, and water has moistening as its power; fourth, each has a cause; fifth, each has a condition; sixth, each has a fruit; seventh, each has a nature; eighth, each has an obstruction and limit; ninth, each has an opening expedient. Dharmottara matched these nine kinds with the ten suchnesses in the Lotus: each having a dharma is "such action" in the Lotus; each having an obstruction and limit is "such appearances" in the Lotus; each having a fruit is "such fruit" and "such retribution" in the Lotus; each having an opening expedient is "such ultimate equality from root to trace" in the Lotus; the remaining names are identical and can be understood.