妙法蓮華經文句 9.53

9.53

明者貴其理，暗者守其文，但尋詮會宗，是教之正意，苟執糟糠，問橋何益？又教本為緣，緣異說異，或隨欣隨宜隨治隨悟，悟則達到已矣，那更盤桓阡陌何為？故云泥洹真法寶，眾生種種門入，此之謂也。又文有多少，《涅槃》以未來常住為宗，其文則多，不以過去久成為宗，其文則少，若隨多棄少，則是魔說非佛說也。此經以過去久成為宗，點塵數界其文則多，未來常住其文則少，若從多棄少，頭破作七分，如阿梨樹枝。譬天子勅，若多若少俱不可違，違之得罪。〈方便品〉云「世間相常住，於道場知已，導師方便說」，此文即未來常住不滅；又云「我常住於此」；又云「常在靈鷲山，及餘諸住處」；《普賢觀》云「常波羅蜜所攝成處，我波羅蜜所安立處」，如此常文亦復不少。又此經處處明法身，法身豈不常耶。

The clear-sighted value the principle, while the dim-sighted cling to the text. Merely seeking the expression to understand the main principle is the true intent of the teaching. If one rigidly clings to the chaff and dregs, what is the benefit of asking about the bridge? Moreover, the teaching is originally for the sake of conditions; conditions differ, so the teachings differ: responding to what pleases, to what is fitting, to what cures, or to what awakens. Once awakened, one has reached it and that is all; why linger further in the crisscrossing pathways? Therefore it is said: 'The true Dharma jewel of nirvāṇa / Sentient beings enter through various gates'—this is what it means. Furthermore, texts may be extensive or concise. The Nirvāṇa Sūtra takes eternal dwelling in the future as its primary theme, so its text is extensive; it does not take attainment in the distant past as its primary theme, so its text is concise. If one follows the extensive and abandons the concise, that would be the teaching of Māra, not the Buddha's teaching. This sūtra takes attainment in the distant past as its primary theme, so on the realms numbered as particles of dust, its text is extensive; on eternal dwelling in the future, its text is concise. If one abandons the concise because of the extensive, one's head will split into seven pieces like the branches of an arjaka tree. Just as with an imperial edict, whether extensive or brief, neither may be transgressed; transgressing it incurs blame. The 'Expedient Means Chapter' says: 'The characteristics of the world are eternally dwelling; / Having known this at the site of enlightenment, / The Guide expounds expedients.' This text refers to eternal dwelling without extinction in the future. It also says: 'I eternally dwell here.' It also says: 'Eternally on Vulture Peak / And other various dwelling places.' The Samantabhadra Contemplation Sūtra says: 'The place encompassed and accomplished by the pāramitā of permanence; the place established by the pāramitā of self.' Such passages on permanence are likewise not few. Moreover, this sūtra everywhere clarifies the dharmakāya; how could the dharmakāya not be permanent?