妙法蓮華經文句 3.95

3.95

Second, explaining in terms of the Buddha dharma realm: the Buddha realm is neither appearances nor non-appearances, yet is called "such appearances," pointing to the conditioned cause of myriad goods; hence the text below says "adorned with various jewels," which is its meaning. The Buddha realm is neither nature nor non-nature, yet is called "such nature," pointing to the illuminating cause of wisdom; hence the text below says "there are great white bullocks." The Buddha realm is neither essence nor non-essence, yet is called "such essence," pointing to the direct cause of the true aspect; hence the text below says "the carriage is high and wide." The Buddha realm is neither power nor non-power, yet is called "power," pointing to the mind of the bodhi path, the power of compassionate good roots, and so forth; hence the text below says "furthermore, curtains and canopies are hung upon it." The Buddha realm is neither action nor non-action, yet is called "such action," pointing to the spontaneous path of effortless action; hence the text below says "its swiftness is like the wind." The Buddha realm is neither cause nor non-cause, yet is called "such cause," pointing to the forty-one stages; hence the text below says "riding this jeweled carriage, they roam in the four directions." The Buddha realm is neither condition nor non-condition, yet is called "such condition," pointing to all aids to the bodhi path; hence the text below says "there are also many servants attending and guarding it." The Buddha realm is neither fruit nor non-fruit, yet is called "such fruit," pointing to the clarity of marvelous enlightenment, achieved through the perfect cause; hence the text below says "proceeding directly to the place of enlightenment." The Buddha realm is neither retribution nor non-retribution, yet is called "such retribution," pointing to great parinirvāṇa; hence the text below says "attaining the fruit and retribution that is immeasurable, undefiled, and pure." The Buddha fruit is neither root nor trace, yet speaks of root and trace: the root is the Buddha's appearances, and the trace is the Buddha's retribution; this is the expedient of his own practice. The Buddha realm is neither equal nor non-equal, yet speaks of "ultimate equality," pointing to the true aspect; hence the heading says "true aspect." This is the real of his own practice. Being expedient right within the real, it speaks of root and trace; being real right within the expedient, it speaks of equality. These are the Tathāgata's own practice of the expedient and the real, which is supremely unsurpassed. From the unsurpassed appearances down to the unsurpassed retribution, horizontally broad and vertically profound without anything above them, the heading therefore says "the true aspect of all dharmas." By analogy, it should also say "the true nature, true essence, true power of all dharmas," down to "true ultimate equality"; it merely raises one briefly to cover them all. The Tathāgata's universal illumination encompasses both horizontal and vertical completely, like viewing a fruit in the palm of one's hand; just because ordinary beings are like the totally blind, the two vehicles are like the one-eyed, and bodhisattvas see dimly as if at night without understanding, it cannot be spoken. The meaning of "stop, stop" and terminating speech lies right here.