法華玄論 3.98

3.98

答：《法華》離破，故開二門。《涅槃》合破，但有一段。何以知之？開宗即辨常，便說佛性，故知合破也。以根性不同、取悟非一，《法華》離破未解，至《涅槃》合說便解。又《法華》廣明一乘、廣破異執，略明常義、略破無常執；《涅槃》廣破無常執、略破異執。以取悟不同，故廣略互顯。《華嚴》明因果者，前已釋竟。此經但為菩薩廣開舍那能化所化二種因果法門，皆是無方無礙任道平正，無所斥奪究竟圓滿，望前諸教謂根本法輪。所以明根本法輪者，三世諸佛出世唯應為菩薩直說究竟之因、圓滿之果，菩薩行此因故直趣佛果，故名根本法輪。但為眾生薄福鈍根不堪受此法，是故方便息於大化，種種雜說，或前小後大、或始三終一、或先無常後常，皆是釋迦屈曲為緣，故深隱說法。若任道而言，唯應有華嚴教也。

Answer: The Saddharmapuṇḍarīka-sūtra refutes them separately, and therefore opens two gates. The Mahāparinirvāṇa-sūtra refutes them combined, and thus has only one section. How is this known? Upon setting forth its main theme, it immediately explains permanence and straightaway speaks of Buddha-nature; hence we know it refutes them combined. Because faculties and natures differ, the ways awakening is attained are not single: those who did not understand the separate refutations in the Lotus understood immediately upon the combined explanation in the Mahāparinirvāṇa-sūtra. Furthermore, the Saddharmapuṇḍarīka-sūtra extensively explains the one vehicle and extensively refutes the attachment to difference, while briefly explaining the meaning of permanence and briefly refuting the attachment to impermanence; the Mahāparinirvāṇa-sūtra extensively refutes the attachment to impermanence and briefly refutes the attachment to difference. Because their ways of grasping awakening differ, the broad and the brief illuminate each other. As for the Avataṃsaka's clarification of cause and fruit, it has already been explained above. That sūtra solely for the bodhisattvas extensively opens the two kinds of dharma gates of cause and fruit—Vairocana's capacity to transform and what is transformed—which are all unobstructed in every direction, conforming to the Way with impartiality and uprightness, without censuring or taking away, ultimate and complete; looking back at the preceding teachings, it is called the fundamental wheel of the Dharma. Why is it called the fundamental wheel of the Dharma? When the Buddhas of the three periods appear in the world, they should solely speak directly to bodhisattvas of the ultimate cause and the complete fruit; because bodhisattvas practice this cause, they proceed directly toward the Buddha-fruit; hence it is called the fundamental wheel of the Dharma. It was only because sentient beings have meager merit and dull faculties and could not bear to receive this Dharma that [the Buddha] expediently ceased the great transformation and gave various mixed teachings—either the Hinayana first and the Mahayana later, or the three at the beginning and the one at the end, or impermanence first and permanence later. These were all Śākyamuni adapting flexibly to conditions, and thus teaching the Dharma deeply and covertly. If one speaks strictly from conformity to the Way, there should only be the teaching of the Avataṃsaka.