妙法蓮華經文句 4.74

4.74

Now the Master provides four explanations that do not contravene the Treatise. The Treatise interprets phrase by phrase, whereas now one phrase is given four interpretations: the Treatise explains the realization of the stage of non-retrogression, while now it is interpreted in terms of four stages; the Treatise explains knowing that the Tathāgata can realize the real, while now it is interpreted in terms of four wisdoms; the Treatise explains identical meaning, while now it is interpreted in terms of contemplation of mind; the Treatise explains not knowing the ultimate point, while now it is interpreted in terms of the four gates (and so on). Now, in interpreting the revelation of the real, immeasurable dharmas are all one; just as with the ten subtleties in the Fahua xuanyi, these are the ten kinds of oneness. If harmonized with the old interpretations, for now they are made into four onenesses; if spoken of as immeasurable onenesses, a single color and a single scent are nothing other than the Middle Way, a principle which can be understood. If taken as ten onenesses, they match the text completely; although they are not in sequential order, the ten meanings suffer no diminution. Why is this? “By immeasurable expedient means and various causal conditions, I expound all dharmas”—this by itself is the text that opens the expedient. Beginning from “This Dharma cannot be understood through thought or discrimination,” it reveals the oneness of principle. “Only Buddhas can know it” reveals the oneness of wisdom. Regarding “solely by means of one great matter,” a slight discrimination is needed: “one” is principle, “great” is wisdom, and “matter” is practice; principle gives rise to wisdom, and wisdom guides practice—following this meaning, it reveals the oneness of practice. Regarding “knowledge and vision”: wisdom knows the principle, and the eye sees the truth-dharma; the truth-dharma is unconditioned and therefore free of discrimination, and because it is unconditioned, there are distinctions. Treating opening, demonstrating, awakening to, and entering in relation to this knowledge and vision, using the brief to encompass the broad, there are forty stages; this reveals the oneness of stages. Furthermore, taking the four concluding lines of the text to clarify oneness: “one” is the Dharmakāya, “great” is prajñā, and “matter” is liberation—this secret treasury reveals the oneness of the three dharmas. “Appearing in the world” reveals the oneness of sympathetic resonance. “Solely teaching and transforming bodhisattvas” reveals the oneness of retinue. “All that they undertake” reveals the oneness of supernatural powers. “Solely through the Buddha's knowledge and vision demonstrating it to awaken sentient beings” reveals the oneness of benefit. “Solely by means of the One Buddha Vehicle expounding the Dharma for sentient beings” reveals the oneness of teaching the Dharma. The scriptural text tallies with these meanings as faithfully as split tallies matching. If briefly harmonized with the old [commentary] to make four onenesses, the number is the same, but the meanings differ. The old says oneness of the result; now we say oneness of principle, relying on the meaning and relying on the text. Relying on the meaning: if there were no oneness of principle, all matters would be inverted and would entirely be the preaching of Māra, no longer a Buddhist sūtra; thus there must be oneness of principle. Relying on the text: the text speaks of the Buddha's knowledge and vision; now we take that which is known and seen: that which is seen is truth, and that which is known is the object; object and truth are the principle of true reality, hence it is named the oneness of principle. The old says oneness of the cause; now we say oneness of practice: the term “cause” is singular and its meaning restricted, whereas the term “practice” is comprehensive and encompasses both cause and effect, hence we say oneness of practice. Oneness of person and oneness of teaching are the same as the other [commentary].