法華遊意 1.3

1.3

蓋聞無上調御一切種智，內鏡三明、外流七辨，蓄莫限之質、適無方之化，並皆會道無匪稱機。至如《妙法蓮華經》者，斯乃窮理盡性之格言、究竟無餘之極說，理致淵遠，統群典之要，文旨婉麗，窮巧妙之談，三聖之所揄揚，四依之所頂戴。昔仙人薗內未曜此摩尼，今靈鷲山中方灑茲甘露，良以小志前開故早馳羊鹿，大心後發方駕此白牛，斯實薩埵之明訓、道場之玄軌也。此經文雖有七軸，義有二章：一、開方便門，二、顯真實義。開方便門者，開兩種方便；顯真實義者，顯二種真實。假三車於門外為引耽戲之童，設化城於道中以接疲怠之眾，謂乘方便也；皆是吾子等賜大車，既知止息同到寶所，謂乘真實也。燃燈授記、伽耶成道、王宮誕生、雙林唱滅，謂身方便也；逸多不見其始，窮學莫測其終，六趣無以攝其生，力負無以化其體，謂身真實也。兩門既為方便，所以言麁；二種並云真實，故目之為妙。夫借一以破三，三除而一捨；假修以斥短，短息而脩忘。然則言窮慮絕，何實何權？本性寂然，孰開孰覆？故理超言外強稱為妙，為物作軌則目之為法，道玄像表假喻蓮花，所言經者，妙顯無言寂滅，古今莫改，體可揩摸，故云經也。

Now, it is heard that the unsurpassed Tamer possessing sarvākārajñatā internally mirrors the trividyā and externally flows forth the seven eloquence-powers; he harbors an unconfined nature and accords with directional-less transformation, all coinciding with the Way without failing to match people's capacities. As for the *Saddharmapuṇḍarīkasūtra*, this is indeed an exemplary discourse that plumbs principle and exhausts the nature, an ultimate statement that is definitive and without remainder. Its principles and purport are profound and far-reaching, commanding the essentials of all scriptures; its literary phrasing is elegant and beautiful, exhausting skillful and subtle speech—praised by the three sages and reverently borne upon the heads of the four reliances. Formerly, in Ṛṣipatana, this mani jewel was not yet shone; today, upon Gṛdhrakūṭa, this sweet dew is first sprinkled. Truly, because small aspirations were opened first, they ran early on with the goat and deer [carts]; when great minds were later aroused, only then did they yoke this white ox. This is truly the clear instruction for sattvas and the profound compass of the bodhimaṇḍa. Although this sūtra's text consists of seven scrolls, its doctrine has two sections: first, opening the door of upāya; second, revealing the meaning of tattva. Opening the door of upāya means opening two kinds of upāya; revealing the meaning of tattva means revealing two kinds of tattva. Setting up the three carts outside the gate to entice children absorbed in play, and devising the conjured city midway upon the road to gather in the exhausted and weary assembly, is called the expedient of the vehicle. All are my children and are equally bestowed the great cart; having learned to rest, they together reach the place of jewels: this is called the reality of the vehicle. Dīpaṃkara's bestowal of prediction, the attainment of the Way at Gayā, birth in the royal palace, and proclaiming extinction in the twin sāla grove are called the expedient of the body. Ajita cannot see its beginning, and those who have exhausted learning cannot fathom its end; the six destinies cannot encompass its birth, and the load of physical strength cannot transform its substance: this is called the reality of the body. Since both gates are upāya, they are therefore termed coarse; since both kinds are together called tattva, they are therefore designated subtle. Now, borrowing the one to demolish the three, when the three are removed, the one is discarded; using length to repudiate shortness, when shortness ceases, length is forgotten. That being so, when words are exhausted and deliberation is cut off, what is real and what is expedient? When the fundamental nature is tranquil, what is opened and what is concealed? Therefore, the principle transcends words and is forcibly termed subtle; serving as a standard for beings, it is designated Dharma; the Way being profound and beyond forms, a metaphor is borrowed from the lotus flower. That which is called a sūtra: subtly revealing the wordless tranquil extinction, unaltered from past to present, its substance serving as a model—therefore it is called a sūtra.