法華義疏 3.95

3.95

The sūtra is named 'Lotus of the Subtle Dharma' because from beginning to end it distinguishes the correct contemplation of the non-dual middle way; therefore it is called 'subtle'. Because it is without attainment, without reliance, and free from defilement and attachment, it is called the 'lotus'. Ordinary beings cling to existence, the two vehicles remain stuck in emptiness, and bodhisattvas cling to the middle way. In this manner, one and three, permanence and impermanence, down to the slightest grasping and clinging, are all coarse dharmas and are not called subtle; they are all defilements and entanglements, not the lotus. Now, if one merely attains the single correct contemplation, one possesses all Buddha-dharmas. Because correct contemplation is subtle and marvelous, it is called the 'Subtle Dharma'. The supreme person uses this as his body, so it is called the 'dharmakāya'. All Buddhas take this as their nature, so it is called 'Buddha-nature'. Being unique and unconstrained, it is called the 'ekayāna'. Leaving no realm unilluminated, it is called 'prajñā'. Leaving no defilement unextinguished, it is called 'nirvāṇa'. Thus it is said, 'Prajñā is a single dharma; the Buddha speaks of it with various names, establishing different terms for it in accordance with the kinds of sentient beings.' Therefore, practitioners need only contemplate the mind as pure. Hence the text says, 'For a great cause they appear in the world, namely to open the Buddha's knowledge and vision.' The Buddha's knowledge and vision is precisely correct contemplation. Although there are ten meanings, for now we follow the provisional vehicle and real vehicle, and the provisional body and real body, to divide the text into two sections.