法華文句記 4.67

4.67

次釋離合中為四，初正釋，次「離開」下舉境稱歎，三「凡夫」下斥，四「為此」下結。初文為三，即三語也。隨自方在今經，細尋可見。四約但中二：先正釋十如，次「初位」下重釋究竟等。初文者，相性體三與前佛界不無小異。前明已成佛果，故以修性對論而具十法；今明位涉聖凡，分對十法，十法位別故云約位。以初三唯理位定在凡，力在五品，作在六根，因緣即是初住已上修得緣了，果報即是極果菩提涅槃。菩提，果也。涅槃，報也。是故初三且在通列十界，界界三德同在理性，故十界之言亦唯在理。若不爾者，何故云「若研此十界」等耶？故理性三德其文在斯。然諸文中多約修性相對辯者，為成教相故也。讀者悉之。今見此文應貫諸說。「若研」至「如是果報」者，初之三法既俱在性在因合名為正，故力已下屬修屬果，所以觀行位去研此性境，有除麁惑之力，及有似行之作。若入分真對彼性三合名為正，乃以具助名為因緣，至究竟位，菩提名果、涅槃名報。雖分對始末，乃是一佛法界因果之位，故不同古人以權實擗判。「初三」等者，初謂相等因中三法，後即報中果地三法，故知三德即是三諦，故云「初後」至「究竟等」。「初位」下重釋究竟，為二：謂釋、結。釋中三：先重釋三德本末不二，結成絕歎之境；次重釋究竟等成於不二；三釋不思議。初釋三德者，「惡」即三惡，「善」即三善，「賢」謂小賢，「聖」謂小聖，「小」謂小中賢聖，「大」謂大中諸位。重釋究竟等者，又三：初約惑中先立境，次「若迷」下約於迷悟對辯三諦，三「又權實」下約人約教。所以四釋者，明理攝遍約十界釋，明自證極約佛界釋，明佛化用約離合釋，明三德遍約諸位釋。若望止觀互用寬狹，今具四釋則此寬彼狹，此但正報不語三千則此狹彼寬，名目雖然理必齊等，因必具果、正必有依。然本《論》中釋此十如，理窮教極，今述論旨使與一家義意冥會，《論》云「成就不可說盡也」。「實相」者，謂如來藏法身之體不變故，佛智具足知此實體。《經》云「如是相」等者，《論》云：「何等法？云何法？何似法？何相法？何體法？何等法者，謂三乘法。云何法者，起種種事說。何似法者，依三門得清淨故。何相法者，三種之義一相法故。何體法者，唯一佛乘無異故也。今謂初句先明十如通三乘法。次句者，所謂三乘，教差別故。次句者，即三乘人，依教契實。次句者，開三乘相，無他相故。次句者，開三乘體，唯一實故。」《論》又云：「何等法者，有為無為法。云何法者，因緣非因緣法。何似法者，常無常法。何相法者，生等三相，即不生等三相法故。何體法者，謂五陰非五陰。」今謂此番離開三乘，展轉別釋歸實相體。初句者，以聲聞無為對六道法是有為故。次句者，以支佛對餘非因緣故。次句者，以菩薩法對餘八界悉無常故。次句者，總以三乘對餘六界皆三相故。次句者，十界五陰皆實體故。《論》又云：「何似法者，無常有為因緣法。何相法者，謂可見相等法故也。何體法者，謂五陰法能取可取，是苦集體。又五陰者，是道諦體。」今謂此一番釋以上二句，總合在於第三句中，仍撮第三入第四中，謂三乘法皆可見故。又撮第四入第五中，成初苦集，復指苦集全是定慧。故云「又五陰者，是道諦體」，故知六道三乘望實猶是苦集。《論》又云：「復有依說，何等法者，謂名、字、句身故。云何法者，依如來說法故。何似法者，能教可化眾生故。何相法者，依音聲取彼法故。何體法者，假名體法相故。」今謂此一番釋，還依五句欲以教法通說前故。初句者，具詮十界權實法故。次句者，所依皆實無餘教故。次句者，明權實根緣受不同故。次句者，明諸根緣會大化故。次句者，明能化所化、能詮所詮皆假施設，以望所詮唯證實故。信知《論》文不可輒判，故用今意方應妙旨，況論四釋即是今家四釋故也。初釋既以三乘體相皆一體相，即佛界釋也。次釋既以三乘對六道釋，即十界釋也。次釋既約苦集對道，此外無餘，即約位釋。次釋即約能詮教釋，由教權實故有施會，即離合釋。故知一家大義並與《論》旨冥符，是則現文一十八句，乃成一十八重釋十如也。論文豐富而人莫知，今從總論故且四重釋耳。

Next, the explanation of separation and union has four parts: first, the main explanation; second, from "Separating and opening" onwards, presenting the sphere and praising it; third, from "Ordinary people" onwards, a reprimand; fourth, from "For this reason" onwards, the conclusion. The first section has three parts, namely three statements. [The aspect of] following one's own [mind] is present only in the present sūtra, which will become visible upon careful examination. In the fourth, [explaining] according to the stages, there are two parts: first, correctly explaining the ten suchnesses; second, from "The initial stage" onwards, explaining anew [the phrase] "ultimate equality." In the first text, appearance, nature, and substance differ slightly from the aforementioned buddha-realm. Previously, having already accomplished the buddha-fruit was explained, and thus the cultivated and the inherent were treated comparatively as possessing the ten dharmas; here, the stages encompass both sages and ordinary people, proportionally paired with the ten dharmas; because the stages of the ten dharmas are differentiated, it is said to be "according to stages." Since the first three are solely principle, their stage is fixed among ordinary beings; power is in the five grades; activity is in the six sense faculties; primary and auxiliary causes are the conditioning and revealing [causes] acquired through cultivation from the initial aboding upward; fruit and retribution are the ultimate fruits of bodhi and nirvāṇa. Bodhi is the fruit; nirvāṇa is the retribution. Therefore, the first three merely broadly list the ten realms; the three virtues of each realm are equally within the nature of principle, and thus the statement about the ten realms is also solely in principle. Were it not so, why would it say, "If one investigates these ten realms," and so on? Hence the textual evidence for the three virtues of inherent principle lies here. However, in various texts they are mostly distinguished comparatively in terms of cultivation and inherent nature in order to establish doctrinal characteristics; the reader should understand this. Seeing this text now, one should connect it through all the explanations. From "If one investigates" to "such retribution": since the initial three dharmas are both in nature and in cause, together they are termed "primary"; therefore, from "power" downward, they pertain to cultivation and fruit. Thus, investigating this sphere of inherent nature from the stage of contemplation practice onward possesses the power to eliminate coarse delusions and the activity of semblance practice. If one enters partial reality, contrasted with those three inherent [dharmas], together they are called "primary," and possessing auxiliaries is called "causes and conditions"; arriving at the ultimate stage, bodhi is called "fruit" and nirvāṇa is called "retribution." Although proportionally paired from beginning to end, they constitute the stages of cause and effect of the single buddha-dharma-realm; hence it is not like the ancient masters who split and judged them by means of the provisional and real. Regarding "The first three" and so on: the "first" refers to the three dharmas in the cause, such as appearance; the "subsequent" refers to the three dharmas of the fruit-stage in retribution. Therefore, one knows that the three virtues are precisely the three truths; hence it says, "The beginning and the end" up to "ultimately equal." From "The initial stage" onwards, the renewed explanation of "ultimate" has two parts: explanation and conclusion. In the explanation, there are three: first, reiterating that the root and trace of the three virtues are non-dual, concluding into an object that transcends praise; next, reiterating that ultimate equality establishes non-duality; third, explaining the inconceivable. In the first explanation of the three virtues: "evil" means the three evil realms; "good" means the three good realms; "worthy" refers to the lesser worthies; "sage" refers to the lesser sages; "small" refers to the worthies and sages within the Hinayana; "great" refers to the various stages within the Mahayana. In reiterating ultimate equality, there are also three: first, setting up the sphere within delusion; second, from "If deluded" onwards, comparatively distinguishing the three truths in terms of delusion and awakening; third, from "Furthermore, provisional and real" onwards, in terms of persons and teachings. As for why there are four explanations: explaining across the ten realms clarifies that principle subsumes all; explaining across the buddha-realm clarifies the culmination of one's own realization; explaining in terms of separation and union clarifies the buddha's transforming function; explaining across the stages clarifies the omnipresence of the three virtues. If compared with the Great Calming and Contemplation, their broadness and narrowness are reciprocal: here, having the four explanations makes this [text] broad and that one narrow; here, speaking only of the primary reward without mentioning the three thousand makes this [text] narrow and that one broad. Although the terms differ, their principle is necessarily equal: the cause necessarily possesses the fruit, and the primary [reward] necessarily has the environmental [reward]. However, in the root Treatise, the explanation of these ten suchnesses exhausts the principle and reaches the culmination of the teaching; now I state the intent of the Treatise to show its implicit harmony with the meaning of our school. The Treatise says: "The fulfillment cannot be spoken of exhaustively." "True character" means that the essence of the dharmakāya of the tathāgatagarbha is unchanging, and the buddha-wisdom fully knows this real essence. Where the Sūtra says "such appearance" and so on, the Treatise says: "What kinds of dharmas? How are the dharmas? Like what are the dharmas? What appearance of dharmas? What essence of dharmas? 'What kinds of dharmas' refers to the dharmas of the three vehicles. 'How are the dharmas' means preaching by initiating various matters. 'Like what are the dharmas' means attaining purity by relying on the three gates. 'What appearance of dharmas' means that the three kinds of meanings are dharmas of a single appearance. 'What essence of dharmas' means that there is only the one buddha vehicle without difference." I now say: the first phrase first clarifies that the ten suchnesses pervade the dharmas of the three vehicles. The next phrase means the three vehicles, because of the differences in teachings. The next phrase refers to the persons of the three vehicles, who accord with reality by relying on the teachings. The next phrase opens the appearances of the three vehicles, because there are no other appearances. The next phrase opens the essence of the three vehicles, because there is only the one real [essence]. The Treatise also says: "'What kinds of dharmas' means conditioned and unconditioned dharmas. 'How are the dharmas' means dharmas of causes and conditions and non-causes-and-conditions. 'Like what are the dharmas' means permanent and impermanent dharmas. 'What appearance of dharmas' means that the three appearances such as arising are dharmas of the three appearances such as non-arising. 'What essence of dharmas' refers to the five aggregates and non-five-aggregates." I now say: this turn [of explanation] separates and opens the three vehicles, progressively and separately explaining their return to the essence of true character. The first phrase: by contrasting the unconditioned of the śrāvakas with the dharmas of the six paths, which are conditioned. The next phrase: by contrasting the pratyekabuddhas with the others, which are not [twelvefold] causes and conditions. The next phrase: by contrasting the dharmas of bodhisattvas with the other eight realms, which are all impermanent. The next phrase: by taking the three vehicles collectively, contrasting them with the other six realms, all of which have the three appearances. The next phrase: because the five aggregates of the ten realms are all the real essence. The Treatise also says: "'Like what are the dharmas' means impermanent, conditioned dharmas of causes and conditions. 'What appearance of dharmas' means dharmas such as visible appearances. 'What essence of dharmas' means that the dharmas of the five aggregates, able to grasp and graspable, are the essence of suffering and accumulation. Furthermore, the five aggregates are the essence of the truth of the path." I now say: this single turn of explanation combines the preceding two phrases into the third phrase, and further gathers the third into the fourth, meaning that the dharmas of the three vehicles are all visible. It also gathers the fourth into the fifth, forming the initial suffering and accumulation, and again points out that suffering and accumulation are entirely concentration and wisdom. Thus it says: "Furthermore, the five aggregates are the essence of the truth of the path." Hence we know that the six paths and the three vehicles, when viewed from the perspective of reality, are still suffering and accumulation. The Treatise also says: "Furthermore, based on preaching: 'What kinds of dharmas' refers to names, words, and phrases. 'How are the dharmas' means preaching the Dharma relying on the Tathāgata. 'Like what are the dharmas' means sentient beings who can be instructed and transformed. 'What appearance of dharmas' means grasping those dharmas relying on voice. 'What essence of dharmas' means the characteristics of dharmas that are nominal essences." I now say: this turn of explanation again relies on the five phrases, intending to broadly explain the preceding through the teaching. The first phrase: because it fully expounds the provisional and real dharmas of the ten realms. The next phrase: because that which is relied upon is entirely real, with no other teaching. The next phrase: clarifying that the capacities and conditions of the provisional and real receive differently. The next phrase: clarifying that the various capacities and conditions converge in the great transformation. The next phrase: clarifying that the transforming and the transformed, the expressing and the expressed, are all provisional designations, because in viewing what is expressed, there is solely the realization of the real. One can truly know that the text of the Treatise cannot be arbitrarily judged; only by using our present meaning does it accord with the wondrous purport, not to mention that the four explanations of the Treatise are precisely the four explanations of our school. Since the first explanation takes the essence and appearance of the three vehicles to be a single essence and appearance, it is the explanation of the buddha-realm. Since the next explanation explains the three vehicles in contrast with the six paths, it is the explanation of the ten realms. Since the next explanation is according to suffering and accumulation contrasted with the path, outside of which there is nothing else, it is the explanation according to stages. The next explanation is according to the teaching that expresses: due to the provisional and real of the teaching, there is dispensation and convergence; this is the explanation of separation and union. Therefore, we know that the great principles of our school completely and secretly accord with the purport of the Treatise; thus, the present text of eighteen phrases constitutes an eighteen-fold explanation of the ten suchnesses. The Treatise is rich, but people do not realize it; now, following the general treatise, we only give four folds of explanation.