法華義疏 2.355

2.355

「其義深遠其語巧妙」者，自有語雖巧妙而義淺近，自有義雖深遠言即麁拙，自有俱無也俱有。佛法竪不得其底，謂絕四句為深，橫不見其邊，越百非稱遠。又心行滅故為深，言語斷故為遠，正是根本法輪義如此也。注云「探賾不可究曰深，綿邈不可及曰遠」。「其語巧妙」者，言能稱機曰巧，語能顯理云妙。注云「方圓無所差曰巧，幽求不可覩曰妙」。純一無雜者根本法輪，純明一道清淨不雜說五乘之法也。《智度論》云「離三毒垢故云純一，但說正法不雜非法故名無雜」，亦是清淨也。《成論》云獨法，獨法者佛有此法。又獨行佛教得道耳。「具足」者，根本法輪教圓理滿也。又「通明」者，佛法無短缺也。《智度論》云「八聖道分、六波羅蜜備」，故名為具足也。「清白」者，上明純一正法不雜非法，即明教體也。今明根本法輪教能令離凡夫二乘煩惱垢故名清淨，謂教用也。「梵行之相」者，梵名涅槃，即根本法輪大涅槃也。行即萬行，到大涅槃也；若依小乘名小涅槃；行謂八正，修於八正能到涅槃，而此八正為涅槃家相，故云梵行之相。又梵名涅槃，行涅槃行為梵行，行義顯彰為相；教是梵行之緣，緣中說果故云梵行之相。又釋，教能詮梵行，即是梵行家相也。

"Its meaning was deep and far-reaching, its words subtle and wondrous": some words are subtle and wondrous while their meaning is shallow and close; some meanings are deep and far-reaching while the words are coarse and clumsy; some have neither, and some have both. In vertical depth, the Buddha-Dharma cannot be plumbed to its bottom—that is, transcending the four propositions is called deep; in horizontal breadth, its borders cannot be seen—surpassing the hundred negations is called far-reaching. Moreover, because mental activity is eliminated, it is deep; because speech is cut off, it is far-reaching. Precisely such is the meaning of the fundamental Dharma-wheel. The commentary says: "Probing the profound without being fathomable is called deep; stretched out into distance without being reachable is called far-reaching." "Its words subtle and wondrous": words capable of matching faculties are called subtle; speech capable of manifesting the principle is called wondrous. The commentary says: "Matching squares and circles without error is called subtle; searching into the dark and hidden without being seen is called wondrous." "Pure and unadulterated": in the fundamental Dharma-wheel, it purely illuminates the single path of purity, without adulteration from preaching the teachings of the five vehicles. The Dazhidulun says: "Being free from the defilements of the three poisons is called pure; preaching only the correct Dharma without mixing in the non-Dharma is called unadulterated"—this is also purity. The Tattvasiddhi Śāstra refers to it as the "exclusive Dharma": the exclusive Dharma means only the Buddha possesses this Dharma; moreover, only by practicing the Buddha's teaching does one attain the path. "Complete": the doctrine of the fundamental Dharma-wheel is consummate and its principle is fulfilled. Moreover, "permeating and luminous" means the Buddha-Dharma lacks nothing. The Dazhidulun says: "Fully endowed with the eight limbs of the noble path and the six pāramitās," hence it is called complete. "Pure and white": above, explaining that the pure correct Dharma does not mix with the non-Dharma clarified the essence of the teaching; here, explaining that the teaching of the fundamental Dharma-wheel can cause one to be free from the defilements and afflictions of ordinary people and the two vehicles is called pure, which refers to the function of the teaching. "The characteristics of brahma-practice": brahma means nirvāṇa, namely the great nirvāṇa of the fundamental Dharma-wheel. Practice refers to the myriad practices leading to the great nirvāṇa. According to the Hīnayāna, it is called the lesser nirvāṇa; practice refers to the eightfold noble path; cultivating the eightfold noble path can lead to nirvāṇa, and this eightfold noble path constitutes the characteristics belonging to nirvāṇa, hence it says "characteristics of brahma-practice." Furthermore, brahma means nirvāṇa; carrying out the practice of nirvāṇa is brahma-practice; when the meaning of the practice is clearly manifest, that is the characteristic. The teaching is the condition for brahma-practice, and stating the fruit within the condition, it is called the characteristic of brahma-practice. Another explanation is: the teaching can articulate brahma-practice, which is precisely the characteristic belonging to brahma-practice.