妙法蓮華經文句 7.5

7.5

廣述成又二：長行、偈頌。長行又二：初述成開三顯一，次從「汝等迦葉」下，結歎。初有法譬合。法中又二：初先舉法王者，不虛勸信也；次「於一切法」下，正述開三顯一。夫人王外無所畏、內不二言；法王亦爾，眾惡已盡、發言誠諦。舊云：述中根不虛，獎下根信受。今言：佛法雖多不出權實，權實之外更無別法，而言「無量」者，此意難信，故舉法王勸信，又為下大雲譬作本。從「於一切法」下，約教明開權顯實。從「如來觀知」下，約智明開權顯實。由二教顯二智，由二智說二教，智教相成也。「一切法」者，謂七方便，橫也；對一實，為豎也。若言不爾，何故二萬億佛所初發大心，中間取小，又流轉五趣，又十法界一人尚具，況七方便耶？此法雖多，方便波羅蜜照之罄無不盡，以隨其類音說之無不逗會，為人天說戒善，為二乘說諦緣，為三藏說事度，為通教說無生，為別教說次第開如來藏，是名述其領開三也。從「其所說法」下，約教述其顯實也。「地」者實相也。究竟非二故名「一」，其性廣博故名為「切」，寂而常照故名為「智」，無住之本立一切法故名為「地」，此圓教實說也。凡有所說皆令眾生到此智地，顯實之文灼然如日，云何闇寱作餘解耶？例《大品》廣歷諸法皆摩訶衍，衍即大乘，乘即實相，實相即一切智地，上文云「唯此一事實」指此地也，「餘二則非真」，指七方便也。此約漸頓二教，述其開權顯實也。從「如來觀知一切諸法」下，約智述開權顯實。「觀一切歸趣」，是能照權也；「究竟明了」者，能照實也，二智所照偏圓兩境通達無礙，故能說權實二教，此舉智釋教也。「知所歸趣」是識藥，「深心所行」是知病，病藥俱是權法，權法各有歸趣，戒善等近趣人天，若作緣義，低頭舉手遠趣佛果；念處道品等近趣涅槃，若作福德莊嚴，汝等所行是菩薩道遠趣寶所；乃至六度通、別等法，近遠歸趣途轍不同，可解。又戒善是人天藥，諦緣度是三乘人藥，乃至通、別等亦可解。「深心所行」有二種：深心著於依正，又深心著所執之法。著依正者，起深重十惡障人天乘；著所執法，起四倒三道六蔽四住五住等，障諸聖乘。當知深心病相不同，權智照之通達無礙。「又於諸法究盡明了」者，實智所照也。一切權法無不入實，故言「究竟」，實智所知故言「了」，佛眼所見故言「明」。若此智照此藥此病，不照彼藥彼病，彼智照彼不能照此，種別不同者，權智照也；一智遍照一切藥一切病，實智照也。能示眾生如此圓境智，故言「一切智慧」也。又「一切法」者，謂十法界也，十法各各相欲不同，各獲果報歸趣亦異。知諸法盡者名知病，知一切深心所著名知藥。藥有深淺，《大品》云「如實智知貪欲心瞋癡心」，以如實智知名知深心，如理通達無有障礙，若戒善、諦、緣、度等一切法藥，悉用如實智知者，名「通達無礙」。又權智文中通達無礙者，約權論實；實智文中，又於諸法諸法者，約實論權。二文亙現者，此明實是權實、權是實權，當知究竟非權非實，非差別非不差別，以智方便權有差別，悉到智地則無差別。如地無差別草木若干，若干無若干、無若干若干。又如約心論法、約法論心，心有諸數、法無諸數，心不離法、法不離心，無數而數、數而無數耳。權實亦爾（云云）。

The extensive confirmation also has two parts: the prose and the gāthās. The prose also has two parts: first, confirming the opening of the three and revealing of the one; next, from "You, Kāśyapa..." onward, concluding with praise. The first has the doctrine, parable, and application. Within the doctrine there are also two parts: first, bringing up the Dharma King, which encourages faith by showing it is not false; next, from "in all dharmas..." onward, directly confirming the opening of the three and revealing of the one. Now, a king of men has no fear externally and has no two words internally; the Dharma King is also like this: all evils are already extinguished, and his words are true and sincere. Formerly it was said: It confirms that those of medium capacity are not false, and encourages those of lower capacity to accept with faith. Now we say: Although the Buddha's teachings are many, they do not exceed the expedient and the real; outside of the expedient and the real, there is no other dharma. Yet saying "immeasurable"—this meaning is difficult to believe, so he brings up the Dharma King to encourage faith, and also serves as the basis for the parable of the great cloud below. From "in all dharmas..." onward, it clarifies opening the expedient and revealing the real according to the teachings. From "The Tathāgata observes and knows..." onward, it clarifies opening the expedient and revealing the real according to wisdom. Due to the two teachings, the two wisdoms are revealed; due to the two wisdoms, the two teachings are expounded: wisdom and teaching complete each other. "All dharmas" refers to the seven expedient means, which is horizontal; contrasted with the one real, it is vertical. If one says this is not so, why did they initially arouse the great mind under two myriad kotis of buddhas, adopt the Hīnayāna in between, and transmigrate through the five destinies, and furthermore, a single person still possesses the ten dharma realms—how much more so the seven expedient means? Although these dharmas are many, the pāramitā of expedient means illuminates them completely without omission, and expounding them in sounds adapted to their types, none fail to tally. For humans and devas he expounds precepts and goodness; for the two vehicles he expounds the truths and conditions; for the Tripiṭaka he expounds the phenomenal perfections; for the shared teaching he expounds non-arising; for the distinctive teaching he expounds sequentially opening the tathāgatagarbha: this is called confirming their understanding of opening the three. From "The Dharma he expounds..." onward, it confirms revealing the real according to the teaching. "Ground" is the true mark. Being ultimate and non-dual, it is called "one" (yi); its nature being broad and vast, it is called "all" (qie); being tranquil yet ever-illuminating, it is called "wisdom" (zhi); being the root of non-abiding that establishes all dharmas, it is called "ground" (di): this is the real exposition of the perfect teaching. Whatever is expounded causes all sentient beings to reach this ground of wisdom; the text revealing the real is as clear and bright as the sun—how could one mumble in the dark and make other interpretations? By analogy with the Pañcaviṃśatisāhasrikā, its extensive enumeration of dharmas are all Mahāyāna; yāna is the Great Vehicle, the vehicle is the true mark, and the true mark is the ground of all wisdom. The earlier text says, "Only this one matter is real"—pointing to this ground; "the other two are not true"—pointing to the seven expedient means. This confirms opening the expedient and revealing the real according to the gradual and sudden teachings. From "The Tathāgata observes and knows all dharmas..." onward, it confirms opening the expedient and revealing the real according to wisdom. "Observing all their tendencies" is being able to illuminate the expedient; "ultimately clear and understood" is being able to illuminate the real. The biased and perfect spheres illuminated by the two wisdoms are penetrated without obstruction; hence he can expound the two teachings of expedient and real. This cites wisdom to explain teaching. "Knowing their tendencies" is recognizing the medicine; "what is practiced in their deep minds" is knowing the illness. Both illness and medicine are expedient dharmas; expedient dharmas each have their tendencies: precepts, goodness, and so on tend proximately toward humans and devas, but if taken in the sense of conditions, bowing the head and raising the hand tend distantly toward the fruit of buddhahood; the stations of mindfulness, the limbs of the path, and so on tend proximately toward nirvāṇa, but if taken as the adornment of merit, "What you are practicing is the Bodhisattva Path" tending distantly toward the treasure repository; up to the shared and distinctive methods of the six pāramitās, whose proximate and distant tendencies travel different paths, as may be understood. Furthermore, precepts and goodness are medicine for humans and devas; the truths, conditions, and perfections are medicine for persons of the three vehicles; up to the shared and distinctive, which may also be understood. "What is practiced in their deep minds" has two kinds: the deep mind clings to the dependent and proper [rewards], and the deep mind clings to the dharmas grasped. Those who cling to the dependent and proper [rewards] arouse the deeply grave ten unwholesome deeds, obstructing the human and deva vehicles; those who cling to grasped dharmas arouse the four inversions, the three paths, the six hindrances, the four entanglements, the five entanglements, and so on, obstructing the noble vehicles. One should know that the symptomatic aspects of illness in the deep mind are different; expedient wisdom illuminates them, penetrating without obstruction. "Furthermore, being ultimately and thoroughly clear regarding all dharmas" is that which is illuminated by real wisdom. All expedient dharmas enter into the real without exception, hence it says "ultimate"; being known by real wisdom, it says "understood"; being seen by the Buddha-eye, it says "clear". If this wisdom illuminates this medicine and this illness, but does not illuminate that medicine and that illness, and that wisdom illuminates that, but cannot illuminate this, having distinct differences—this is what expedient wisdom illuminates. One wisdom universally illuminating all medicines and all illnesses is what real wisdom illuminates. Being able to demonstrate such a perfect sphere and wisdom to sentient beings, it therefore says "all wisdom". Furthermore, "all dharmas" refers to the ten dharma realms: the ten dharmas each have different characteristics and desires, each obtaining different retributions and tendencies. Knowing dharmas exhaustively is called knowing the illness; knowing that to which all deep minds cling is called knowing the medicine. Medicines have shallow and deep: the Pañcaviṃśatisāhasrikā says, "With true wisdom one knows the mind of greed, the mind of anger, and the mind of delusion." Knowing with true wisdom is called knowing the deep mind; penetrating in accord with principle without obstruction, if all the dharma medicines of precepts, goodness, truths, conditions, perfections, and so forth are all known using true wisdom, it is called "penetrating without obstruction". Furthermore, "penetrating without obstruction" in the text on expedient wisdom discusses the real in terms of the expedient; "furthermore regarding all dharmas, all dharmas..." in the text on real wisdom discusses the expedient in terms of the real. The two texts cross-manifest: this clarifies that the real is the expedient real, and the expedient is the real expedient. One should know that ultimately it is neither expedient nor real, neither differentiated nor undifferentiated: through the expedients of wisdom, expedients have differentiation; when all arrive at the ground of wisdom, there is no differentiation. Just as the ground has no differentiation while herbs and trees are diverse: diverse is non-diverse, and non-diverse is diverse. Moreover, it is like discussing dharmas in terms of mind, and discussing mind in terms of dharmas: mind has various mental factors while dharmas have no mental factors; mind is not separate from dharmas, and dharmas are not separate from mind; without numbers yet numbered, numbered yet without numbers. Expedient and real are also like this (and so forth).