妙法蓮華經文句 7.13

7.13

「如來說法一相」下，第二，合無差別譬。上開三，今合亦三，但不次第。「一相一味」下，雙合一地一雨。「所謂」下，雙釋一地一雨。「其有眾生」下，合上而諸草木各有差別。「所以者何」下，釋於差別，如來能知差別無差別。「一相」者，眾生之心同一真如相，是一地也。「一味」者，一乘之法同詮一理，是一雨也。昔於一實相方便開為七相，於一乘法分別說有七教，佛知究竟終歸一相一味也。「所謂」下，雙釋一相一味。眾生心性即是性德，解脫、遠離、寂滅三種之相，如來一音說此三法即是三味，此三相則以為境界緣生中道之行，終則得為一切智果，故言「究竟至於一切種智」也。合草木差別譬，如後解，不重記。有時作三意合：一、無差別意，合上一地一雨；二、差別意，合上草木差別；三、如來能知，釋成兩意無差別者，謂一相一味，一相合上一地也。「解脫相」者，無生死相。「離相」者，無涅槃相。「滅相」者，無相亦無相，唯有實相故名一相，一相即無住本立一切法，無住無相即無差別也。立一切法即有差別。差別如卉木，無差別如一地。地雖無差別，而能生桃梅卉木差別等異；桃李卉木雖差，而同是一堅相。若知地具桃李，即識實中有權，解無差別即是差別；若知桃李堅相，即識權中有實，解差別即是無差別。以是義故，以一相合上一地譬也。一味即是實教純一無雜，例一相可解。「解脫」者，無分段、變易二邊業縛，故名「解脫相」。「離相」者，得中道智慧，此慧能遠離二邊無所著，故名「離相」。「滅相」者，二邊因滅得有餘涅槃，二邊果滅得無餘涅槃，故名「滅相」。句句例作差無差別義，準一相可解。「究竟至於一切種智」者，若得二邊滅相，即是通、別二惑盡，入佛知見，以一切種智心中行般若，初發、畢竟二不別，故言「究竟」，此即佛之智慧，故言「一切種智」也。

From “The Tathāgata’s preaching of the Dharma is of one mark” downward is second, matching the metaphor of non-differentiation. Above, three were opened, and now three are also matched, though not in sequence. From “one mark and one flavor” downward jointly matches the one ground and the one rain. From “that is to say” downward jointly explains the one ground and the one rain. From “if there are living beings” downward matches “yet the various grasses and trees each have their distinctions” above. From “Why is this?” downward explains distinction: the Tathāgata is able to know distinction and non-distinction. “One mark”: the minds of living beings share the same mark of suchness; this is the one ground. “One flavor”: the Dharma of the One Vehicle equally explains the one principle; this is the one rain. Formerly, with respect to the one true mark, seven marks were opened expediently; with respect to the Dharma of the One Vehicle, seven teachings were discriminatively preached; the Buddha knows that ultimately they end up returning to the one mark and one flavor. From “that is to say” downward jointly explains the one mark and one flavor. The mind-nature of living beings is the virtue of nature: the three kinds of marks of liberation, departure, and cessation. When the Tathāgata speaks these three dharmas with a single voice, these are the three flavors. Taking these three marks as the objective realm gives rise conditioned to the practice of the Middle Way, which ultimately attains the fruit of all-knowledge; hence it says “ultimately arriving at the knowledge of all aspects.” Matching the metaphor of the distinctions among grasses and trees will be explained later and is not recorded again here. Sometimes it is matched with three meanings: 1. the meaning of non-differentiation, matching the one ground and the one rain above; 2. the meaning of distinction, matching the distinctions among grasses and trees above; 3. the Tathāgata being able to know, explaining and completing both meanings. As for non-differentiation: it refers to the one mark and one flavor; “one mark” matches the one ground above. “The mark of liberation” means being free from the mark of birth-and-death. “The mark of departure” means being free from the mark of nirvāṇa. “The mark of cessation” means non-mark and also non-mark; there being only the true mark, it is called the one mark. The one mark is the basis of non-abiding that establishes all dharmas; non-abiding and non-mark are non-differentiation. Establishing all dharmas constitutes differentiation. Differentiation is like the plants and trees; non-differentiation is like the one ground. Although the ground is without distinction, it can produce the different varieties of peaches, plums, plants, and trees; although peaches, plums, plants, and trees differ, they share the one mark of firmness. If one knows that the ground possesses peaches and plums, one recognizes the expedient within the real, and understands that non-differentiation is precisely differentiation; if one knows the mark of firmness in peaches and plums, one recognizes the real within the expedient, and understands that differentiation is precisely non-differentiation. For this reason, the one mark matches the metaphor of the one ground above. “One flavor” is the real teaching, pure and unmixed; it can be understood by analogy with the one mark. “Liberation” means being free from the karmic bonds of the two extremes of fragmented [birth-and-death] and change [birth-and-death]; hence it is called “the mark of liberation”. “The mark of departure” means attaining the wisdom of the Middle Way; because this wisdom is able to depart far from the two extremes without attachment, it is called “the mark of departure”. “The mark of cessation” means attaining nirvāṇa with remainder through the cessation of the causes of the two extremes, and attaining nirvāṇa without remainder through the cessation of the fruits of the two extremes; hence it is called “the mark of cessation”. Each phrase should likewise be taken in the sense of differentiation and non-differentiation, following the model of the one mark. “Ultimately arriving at the knowledge of all aspects”: If one attains the mark of cessation of the two extremes, that is the exhaustion of both shared and distinctive delusions, entering the buddha knowledge and vision, and practicing prajñā within the mind of the knowledge of all aspects. The initial aspiration and the ultimate are not two; hence it says “ultimately”. This is the wisdom of the Buddha; hence it says “knowledge of all aspects”.