法華遊意 1.162

1.162

第七、釋名門，今解達摩之法則釋妙義。此經文雖七軸，宗歸一乘，宜以一乘之法為妙。故〈譬喻品〉云「是乘微妙清淨第一，於諸世間為無有上」，此偈對四乘之麁歎佛乘為妙。上半對二乘之麁嘆佛乘為妙，下半對人天乘之麁嘆佛乘為妙。「是乘」者，謂佛乘也，「微妙清淨」者，歎佛乘也，以德無不圓故云微妙，累無不盡故名清淨。又夫論累者所謂麁也，在麁既盡則眾德並圓，累盡德圓故稱為妙。又累無不盡不可為有，德無不圓不可言無，非有非無則中道之法，故稱為妙，同大涅槃空不空義，以空無二十五有不可言有，有常樂我淨不可言無。而一乘與大涅槃更無有異，故〈譬喻品〉云「舉大涅槃合於大車」，故云「不令有人獨得滅度，皆以如來滅度而滅度之」，則其證也。所言第一者，〈方便品〉云「唯有一佛乘，無有餘乘若二若三」，則知第一之名對二三而起也。以二三乘累猶未盡、德猶未圓，如《涅槃》云「二乘之人但見於空、不見不空，故不行中道，不得稱為第一」。諸佛如來德無不圓、累無不盡，具見空與不空義，行於中道，故稱為第一也。「於諸世間為無有上」，人天為世間，世間乘則非妙，故云於諸世間為無有上也。

Seventh, the section on explaining the title: now, explaining the dharma of dharma explains the meaning of sublime. Although the text of this sūtra has seven scrolls, its ultimate principle returns to the ekayāna, and it is proper to take the doctrine of the ekayāna as sublime. Therefore, the 'Parable Chapter' says: 'This vehicle is subtle, sublime, pure, and foremost; / In all the worlds it is without superior.' This verse praises the Buddha vehicle as sublime in contrast to the coarseness of the four vehicles. The first half praises the Buddha vehicle as sublime in contrast to the coarseness of the two vehicles; the second half praises the Buddha vehicle as sublime in contrast to the coarseness of the vehicles of humans and devas. 'This vehicle' refers to the Buddha vehicle. 'Subtle, sublime, and pure' praises the Buddha vehicle: because there is no virtue that is not complete, it is called subtle and sublime; because there is no encumbrance that is not exhausted, it is called pure. Furthermore, when encumbrance is discussed, it refers to coarseness; once coarseness is exhausted, the manifold virtues are simultaneously complete. Encumbrances being exhausted and virtues being complete, it is therefore called sublime. Moreover, encumbrances being entirely exhausted, it cannot be said to exist; virtues being entirely complete, it cannot be said not to exist. Neither existing nor non-existing, it is the dharma of the Middle Way, and is therefore called sublime, identical with the meaning of empty and non-empty in the Mahāparinirvāṇa: because it is empty of the twenty-five states of existence, it cannot be called existing; because it has permanency, bliss, self, and purity, it cannot be called non-existing. And the ekayāna does not differ from the Mahāparinirvāṇa; therefore, the 'Parable Chapter' says, 'Taking the Mahāparinirvāṇa and matching it to the great cart,' and hence says, 'I will not let anyone attain extinction alone, but cause all to attain extinction by the extinction of the Tathāgata,' which is its proof. What is called 'foremost': the 'Upāya Chapter' says, 'There is only the one Buddha vehicle, there is no other vehicle, whether two or three'; thus one knows that the designation 'foremost' arises in contrast to the two and the three. Because with the two and three vehicles, encumbrances are not yet exhausted and virtues are not yet complete, as the Nirvāṇasūtra says, 'People of the two vehicles only see emptiness and do not see the non-empty, and therefore do not practice the Middle Way and cannot be called foremost.' The Buddhas, Tathāgatas, have no virtue that is not complete and no encumbrance that is not exhausted; fully seeing the meanings of emptiness and non-emptiness, they practice the Middle Way, and are therefore called foremost. 'In all the worlds it is without superior': humans and devas are the worldly; the mundane vehicles are not sublime, and therefore it says that in all the worlds it is without superior.