妙法蓮華經文句 3.98

3.98

復次，三德究竟等者，十界相性權實開合差別若干，以平等大慧如實觀之，究竟皆等。若迷此境，即有六界相性，名為世諦；若解此境，即有二乘相性，名為真諦；達此非迷非解，即有菩薩、佛界性相中道第一義諦。若以此慧等於俗諦，俗諦非迷；等於真諦，真諦非解。非解非迷，雙非迷解，但名平等。若雙照者，權即是實，實即是權，雖二而不二，亦名究竟等也。又權實不二之境七種方便，不能以不二智等不二之境，唯有諸佛以不二智等不二境，故言究竟等。又今大乘機動，不明九界性相，直說一切性相悉入佛界性相，昔教不說，謂昔不與今等；今教說之，知昔與今等，故言究竟等。初、約惑解等；次、約人等；後、約教等，說此甚廣，記者不能委悉耳。若就絕言絕思，明不可思議，《釋論》七十九云：「不可思議名不決定，出一切心心數法，出一切言語道，不能行、不能到，故名不可思議。」若就譬喻明不可思議，如《釋論》十四：「不以敗壞色得趣平等道，觀色不異乃能等於大乘。如明與暗共合，而汝不見，謂明暗異，欲知其義，如彼月光。又日出時暗不向十方，暗常在，無所歸趣；明亦如是與暗共合。生死與道合，道即是生死，佛之所盡已盡、所度已度，皆不可思議。」諸經諸論此例甚多。若就事中不可思議者，如《阿含經》明四不可思議，謂眾生、世界、龍、佛。眾生從何處來？向何處去？為底而生？為底而死？世界為有邊？無邊？為可斷？不可斷？為天龍人鬼誰所造耶？《阿含》云：「一士夫於王舍城拘絺羅池側，思惟世間邊、無邊，見四兵入藕絲孔，自驚我狂耶？世無此狂。問佛，佛言：『非狂，是脩羅！為諸天所逐，退入藕絲孔藏。』」此乃世間思惟非涅槃道，無義饒益、無法饒益、無梵行饒益（云云）。龍雨為從龍口、耳、眼、鼻、舌出耶？實不從爾許出，但從其念出，念善、念惡皆能出雨，由前本行今得是力。須彌腹有天名大力亦能作雨。又經出五道各一不可思議：地獄有斷續，畜生能飛，鬼能變少為多，人能令火燒薪，天能自然致果報，皆是果報法事不可思議（云云）。此是約因緣事，釋不可思議，況甚深境界，寧非不可思議耶？

Furthermore, concerning the ultimate equality of the three virtues: the various distinctions between the expedient and the real, opening and integrating, of the characteristics and natures across the ten realms are, when viewed as they truly are with the great wisdom of equality, all ultimately equal. If one is deluded about this realm, there are the characteristics and natures of the six realms, called the conventional truth. If one understands this realm, there are the characteristics and natures of the two vehicles, called the true truth. Realizing that it is neither delusion nor understanding, there are the natures and characteristics of the bodhisattva and Buddha realms: the Middle Way paramārtha-satya. If this wisdom is equated with the conventional truth, the conventional truth is not delusion; if equated with the true truth, the true truth is not understanding. Neither understanding nor delusion, doubly negating both delusion and understanding, it is simply called equality. If both are illuminated together, the expedient is the real, and the real is the expedient; though two, they are non-dual, which is also called ultimate equality. Furthermore, regarding the realm where expedient and real are non-dual, the seven expedient means cannot equate the non-dual realm with non-dual wisdom; only the Buddhas equate the non-dual realm with non-dual wisdom, hence it is called ultimate equality. Furthermore, now that the capacity for the Mahāyāna is stirred, rather than clarifying the natures and characteristics of the nine realms, it directly explains that all natures and characteristics entirely enter the natures and characteristics of the Buddha realm. Because the previous teachings did not explain this, people thought the past was not equal to the present; now that this teaching explains it, one knows that past and present are equal, hence it is called ultimate equality. First, it is explained in terms of the equality of delusion and understanding; next, in terms of the equality of persons; and finally, in terms of the equality of teachings. This explanation is extremely broad; the recorder cannot provide all the details. In terms of cutting off speech and cutting off thought to clarify the inconceivable, Treatise [on the Great Prajñāpāramitā], fascicle seventy-nine, states: 'The inconceivable is called indeterminate; it transcends all minds and mental factors; it transcends all paths of speech; it cannot be traveled and cannot be reached; hence it is called inconceivable.' In terms of using analogies to clarify the inconceivable, Treatise, fascicle fourteen, states: 'Not by destroying material form does one attain approach to the path of equality; contemplating material form as non-different allows one to equate with the Mahāyāna. Just as light and darkness unite together, yet you do not see it and think light and darkness are different—if you wish to understand its meaning, look at the moonlight. Moreover, when the sun rises, darkness does not depart to the ten directions; darkness is ever present, having nowhere to go; light is also like this, uniting with darkness. Saṃsāra is united with the path; the path is saṃsāra. What the Buddha has exhausted has been exhausted, and what he has crossed over has been crossed over; all are inconceivable.' Such examples abound in the various sūtras and treatises. If in terms of inconceivable phenomena: the Āgamas explain four inconceivables, namely, sentient beings, the world, nāgas, and the Buddha. Where do sentient beings come from? Where do they go? Why are they born? Why do they die? Is the world finite or infinite? Can it be severed or not severed? Was it created by devas, nāgas, humans, or pretas? The Āgamas state: 'A man, sitting beside the Koṭṭhila pool in Rājagṛha, was contemplating whether the world is finite or infinite when he saw a fourfold army enter the pore of a lotus fiber. He was startled and wondered, “Am I mad? There is no such madness in the world.” He asked the Buddha, and the Buddha said, “You are not mad; they were asuras! Pursued by the devas, they retreated to hide inside the pore of the lotus fiber.”' This was worldly speculation, not the path of nirvāṇa, affording no genuine benefit, no benefit of Dharma, and no benefit of the holy life (and so on). Does rain from a nāga emerge from its mouth, ear, eye, nose, or tongue? In truth, it does not emerge from these places, but solely emerges from its thought: whether thinking good or thinking evil, it can produce rain. Due to past fundamental practices, it now obtains this power. At the waist of Mount Sumeru, there is a deva named Great Strength who can also produce rain. Furthermore, a sūtra presents one inconceivable for each of the five destinies: the hells have interruption and continuity; animals can fly; pretas can transform little into much; humans can cause fire to burn wood; devas can naturally receive retributive fruits. These are all inconceivable phenomena of retributive dharma (and so on). These explain the inconceivable in terms of conditioned phenomena; how much more so with the profound realm—how could it not be inconceivable?