法華遊意 1.200

1.200

約一化始終，五種論之：一、根本妙，二、枝末妙，三、攝末歸本妙，四、絕待妙，五、無麁妙。根本妙者，謂《花嚴》之會明一乘因果究竟法身，故彼文云「欲令眾生生歡喜善故現王宮生，欲令眾生生戀慕善故示雙林滅，如來實不出世亦不涅槃。何以故？法身常住同法界故。」二、枝末妙，「於一佛乘分別說三」，三中之二目之為麁，佛乘為勝故稱為妙。故此經云「唯一事實，餘二則非實」。三、攝末歸本妙，即此經中所辨佛乘究竟圓滿，故稱為妙。四、絕待妙者，上來三種妙是皆對麁明妙，未是好妙，然第四妙非麁非妙，不知何以目之，強歎為妙，故是絕待妙也。

In terms of the beginning and end of a single teaching career, there are five kinds of discussion: first, the fundamental wonder; second, the branch-and-leaf wonder; third, the wonder of subsuming the branches back into the fundamental; fourth, the wonder that transcends relativity; and fifth, the wonder devoid of the crude. The fundamental wonder refers to the assembly of the Avataṃsaka, which clarifies the cause and fruit of the ekayāna and the ultimate dharmakāya; hence its text says: 'Wishing to cause sentient beings to generate the wholesome root of joy, he manifests birth in the royal palace; wishing to cause sentient beings to generate the wholesome root of yearning, he displays extinction in the twin sāla trees; in reality, the Tathāgata does not appear in the world, nor does he enter nirvāṇa. Why is this? Because the dharmakāya is eternally abiding and identical to the dharmadhātu.' Second, the branch-and-leaf wonder: 'Within the one buddha-vehicle, he provisionally speaks of three'; two among the three are designated as crude, while the buddha-vehicle is superior and therefore called wonderful. Hence this sūtra says: 'Only this one matter is real; the remaining two are not real.' Third, the wonder of subsuming the branches back into the fundamental: namely, the buddha-vehicle distinguished in this sūtra is ultimate and complete, and therefore called wonderful. Fourth, the wonder that transcends relativity: the preceding three kinds of wonder all clarify the wonderful in contrast to the crude, and are not yet the supreme wonder; however, the fourth wonder is neither crude nor wonderful; not knowing how to designate it, one forcibly praises it as wonderful; hence it is the wonder that transcends relativity.