法華玄論 2.13

2.13

答：此經明一乘了義，辨無常不了，故亦了亦不了也。評曰：此經開方便門、示真實相，開二種方便、示二種真實。二方便者，謂乘方便、身方便。二真實者，謂乘真實、身真實。若爾，前開三乘是方便、一乘是真實，既是實說名為了義；後開身方便、身真實，云何未是實說為不了義？若同是方便真實，以後為不了義，則前亦應然。又同是方便真實，以前為了、以後為不了，亦應以後為了、以前為不了也。又同是方便真實，以前為了、以後為不了，則前分是滿教、後分為半教，前分為深、後分為淺，有顛倒過也。今所明者，依佛口說，初段明乘之權實、後段明身之權實，乘之權實謂究竟乘，身之權實名究竟身。若言乘權實為究竟、身權實不究竟，是人但信初分經、不信後分經，故信不具足。《大經》云「於十二部中唯信六部、不信六部。」斯言驗矣。

Answer: This sūtra clarifies the One Vehicle as definitive meaning, but explains impermanence as non-definitive; therefore it is both definitive and non-definitive. Evaluation: This sūtra opens the door of skillful means and reveals the true mark, opening two kinds of skillful means and revealing two kinds of reality. The two skillful means are the skillful means of the vehicle and the skillful means of the body. The two realities are the reality of the vehicle and the reality of the body. If so, previously opening the three vehicles as skillful means and the One Vehicle as real—since it is a real exposition, it is called definitive meaning; why, when later opening the skillful means of the body and the reality of the body, would it not yet be a real exposition and thus be of non-definitive meaning? If both are equally skillful means and reality, and the latter is deemed non-definitive, then the former should also be so. Furthermore, both being equally skillful means and reality, if the former is definitive and the latter non-definitive, then the latter should also be definitive and the former non-definitive. Furthermore, if both are equally skillful means and reality, and the former is definitive while the latter is non-definitive, then the former section would be the complete teaching and the latter section the half teaching, the former section would be deep and the latter section shallow, which would entail the fault of inversion. What is now clarified, relying on the spoken words of the Buddha, is that the first section clarifies the provisional and real of the vehicle, and the second section clarifies the provisional and real of the body: the provisional and real of the vehicle is called the ultimate vehicle, and the provisional and real of the body is called the ultimate body. If one says that the provisional and real of the vehicle is ultimate but the provisional and real of the body is not ultimate, such a person only believes in the first section of the sūtra and does not believe in the latter section of the sūtra, and thus their faith is incomplete. The Great Sūtra says: 'Among the twelve divisions of scripture, they believe in only six divisions and do not believe in six divisions.' This statement is verified here.