法華玄論 2.25

2.25

第七明二妙。初段明一妙、後段明常妙。初段明一妙者，以道無有二，故名為一。如《華嚴》云「一切無畏人，一道出生死。」但一道有二種：一者無九十六種之異故言一、二者無五乘之異故言一，無此二種故言一道。以不一故則便乖道，名之為麁；道無二故，稱之為妙。故初段正示一切眾生一道清淨也。第二段示一道是常者，雖知一道清淨，但未知一道為常無常，故次明一道是常。以道是常所以為妙，如來是證一道之人，以道常故諸佛亦常，以道妙故體道之人亦妙，以道一故體道之人亦一，故十方諸佛同一法身。所以然者，非道既是無常，道亦無常者，道與非道竟何異耶？若如由來說者，但有一妙、無有常妙，妙義不足，故不名妙法華也。又一道是常故一可稱妙，由來明一猶是無常，故一亦非妙。若爾，非但無常妙亦無一妙，既無二妙，但有二麁。今明唯一正道，隨義說之，以至極無二故名為一，體非生滅所以是常也。

The seventh is clarifying the two subtleties. The first section clarifies the subtlety of the one; the latter section clarifies the subtlety of the permanent. Clarifying the subtlety of the one in the first section: because the Path has no dual, it is named "one." As the Avataṃsaka says, "All fearless persons emerge from saṃsāra by one path." But the one path has two kinds: first, having no divergence of the ninety-six kinds [of non-Buddhist paths], it is called one; second, having no divergence of the five vehicles, it is called one; lacking these two kinds [of divergence], it is called one path. Because of not being one, it deviates from the Path and is named crude; because the Path has no dual, it is termed subtle. Therefore, the first section directly shows the purity of the one path for all sentient beings. The second section shows that the one path is permanent: although knowing that the one path is pure, one does not yet know whether the one path is permanent or impermanent; hence it next clarifies that the one path is permanent. Because the Path is permanent, it is subtle. The tathāgata is the person who realizes the one path; because the Path is permanent, all buddhas are also permanent; because the Path is subtle, the person who embodies the Path is also subtle; because the Path is one, the person who embodies the Path is also one; therefore, all buddhas of the ten directions share the same dharmakāya. Why is this so? If the non-path is already impermanent, and the Path were also impermanent, what difference would there ultimately be between the Path and the non-path? If it were as traditionally stated, there would only be the subtlety of the one, and no subtlety of the permanent; the meaning of subtlety would be deficient, and hence it could not be called the Subtle Lotus. Furthermore, because the one path is permanent, the one can be termed subtle; since the tradition explained the one as still impermanent, the one would also not be subtle. If so, there would not only be no subtlety of the permanent, but also no subtlety of the one; since there would be neither of the two subtleties, there would only be the two crudes. What is clarified now is that there is solely the one correct Path, spoken according to its meaning: because the ultimate has no dual, it is named "one"; its essence is not arising and ceasing, and so it is permanent.