法華遊意 1.3

1.3

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.