法華義疏 3.26

3.26

Now, outlining the sūtra from beginning to end, there are four points overall: First, taking the triyāna as upāya and the ekayāna as the real. The reason for establishing this meaning is that those who received the teaching in the past clung to the three as real, not knowing that the three are upāya; in order to lead them to practice, it explains that the three are upāya and the one is the real, causing them to abandon the three so as to enter the ekayāna. Second, although the followers who received the teaching abandoned the three, they subsequently became attached to the one as real; while coarse delusion had been removed, subtle defilement soon arose. In response to them, it clarifies that both the three and the one are upāya, and that neither-three-nor-one is what is called the real. Third, those who received the teaching then recognized that the two [aspects] are upāya, but they further became attached to the dual negation as the ultimate principle. Therefore, it now clarifies that three and one are duality, while neither-three-nor-one is called non-duality; both duality and non-duality are upāya, and neither-dual-nor-non-dual is the real. Fourth, duality and non-duality up to neither-dual-nor-non-dual are still four propositions, which have not escaped names and words, and are together termed upāya; the quiescent aspect of all dharmas, which cannot be proclaimed in words, is the real. Since upāya of the vehicle and the real of the vehicle have four levels, upāya of the body and the real of the body also have four propositions: First, taking the short [lifespan] as upāya and the long [lifespan] as the real. Second, taking both long and short as upāya, and neither-long-nor-short as the real. Third, long and short are duality, and neither-long-nor-short is non-duality; both duality and non-duality are upāya, and neither-dual-nor-non-dual is called the real. Fourth, duality and non-duality, neither-dual-nor-non-dual, are still four propositions and have not departed from names and words; they are all termed upāya. The Tathāgata's dharmakāya, wherein the four propositions are forgotten and the hundred negations are completely extinguished, is alone called the real. Hence the "Lifespan Chapter", in explaining the dharmakāya, states: "neither real nor false, neither as such nor different, possessing the ten negations," as expounded in that text.