妙法蓮華經玄贊 3.47

3.47

贊曰：此第五句。論名無量種成就說不可盡。實相者謂如來藏法身之體，性不變故，佛智具知此實相體，窮源底故名為究盡。不但成就有為萬德，無為萬德佛亦究盡，故言無量種成就說不可盡。此經脫第六覺體成就，如來能知一切法，佛自證得故。亦少第七隨順眾生意為說脩行法成就，如來能說一切法故，此經所言「所謂諸法如是相」等是。此第七所說諸法，佛所現見無所不見，上來初番論解經中言詞七句已。論第二番復以七句解種種言詞，配此七句云：第一種種法門攝取眾生入於佛法故，深入無際。第二令不散亂住故，以教貫眾生，令不散亂專心住境希欲聞故，遂能種種分別諸法。第三令取故，令根熟者問取一乘故，唱止不須說。第四令得解脫故，令根熟者皆得解脫故，佛成就難解之法。第五令彼脩行成就得對治法故，令脩行者得於真際性對治法故，能究盡諸法實相。第六能令脩行進趣成就故，令脩行者進趣成就，得淨妙智，由此如來能知諸法。第七令得脩行不退失故，令彼脩行得滿足者，復為他說不失利益故。佛能說一切法要，由佛自成此七種故，能令眾生漸隨所作。以論配上經文七句，鉤瑣相起如理應知。初四住權，次二住實，後一外化。何故配經方便、知見、念觀三句作第三番釋也？論云：「又與教化成就者，依證法故如是次第，謂方便者，令根未熟可化眾生令依善友；其知見者，根熟眾生令得解脫；其念觀者，解脫眾生令成力、家諸功德故。」此依次第證法而說教化眾生，何故配經言詞七句作第三番說也？論云：「依說法說故，如是次第如次前說。」次第可知恐繁不述，是故論云：「又與教化成就者，依證法故。又說成就者，依說法故。」此二種法如向前說。論云：「依此二種法有何次第？依之而得脩行者問證及說次第而依修行。」即彼前文句再說應知者，前論再說方便、知見、念觀三種，依證次第再解言詞七句次第，依說次第故如是次第。說既如是，依之修學即證次第，結前義也。勸學者知，或此料簡初番別解四句中，第二教化成就。第四說成就二種差別。

Commentary: This is the fifth phrase. The treatise calls it 'accomplishment of the innumerable varieties, [which] cannot be fully spoken of'. As for the 'real mark', it refers to the substance of the dharmakāya of the tathāgatagarbha, because its nature does not change. The Buddha's wisdom fully knows this substance of the real mark; because it reaches its source and bottom, it is called 'fully exhausting'. Not only does he accomplish the myriad conditioned virtues; the myriad unconditioned virtues are also fully exhausted by the Buddha; therefore it is said, 'accomplishment of the innumerable varieties, [which] cannot be fully spoken of'. This sūtra omits the sixth, 'accomplishment of the substance of awakening', [which means] the Tathāgata can know all phenomena, because the Buddha has personally realized it. It also lacks the seventh, 'accomplishment of expounding the Dharma of practice in accordance with the intentions of sentient beings', because the Tathāgata can expound all phenomena; what this sūtra says, 'namely, of the various phenomena, their suchness of marks' and so forth, is this. As for the various phenomena expounded in this seventh, the Buddha sees them directly and there is nothing he does not see. Above, the first cycle of the treatise explaining the seven phrases of speech in the sūtra is completed. In the second cycle, the treatise again explains the 'various speeches' by means of seven phrases, matching them to these seven phrases, saying: First, because of gathering sentient beings into the Buddha-Dharma through various Dharma gates, 'he has deeply entered the boundless'. Second, to cause them to abide without distraction, using the teaching to string sentient beings together and make them abide focused on the objective realm without distraction, wishing and desiring to hear, he is thus able to 'variously distinguish the various phenomena'. Third, to cause them to seize it, causing those with mature faculties to inquire and seize the Single Vehicle, he proclaims 'Stop, there is no need to speak'. Fourth, to cause them to attain liberation, causing those with mature faculties all to attain liberation, 'the Buddha has accomplished the difficult-to-understand Dharma'. Fifth, to cause their practice to be accomplished and to attain counteractive dharmas, causing practitioners to attain counteractive dharmas of the nature of the true limit, he can 'fully exhaust the real mark of the various phenomena'. Sixth, being able to cause the practice of cultivation to advance and be accomplished, causing practitioners to advance and accomplish, attaining pure and wonderful wisdom, thereby 'the Tathāgata can know the various phenomena'. Seventh, to cause them to attain non-retrogression in practice, causing those whose practice has attained fulfillment to expound it in turn for others without losing the benefit, 'the Buddha can expound all essentials of the Dharma'. Because the Buddha has personally accomplished these seven kinds, he can cause sentient beings to gradually follow what they undertake. By matching the treatise to the seven phrases of the sūtra text above, the interlocking connections should be known as they truly are. The first four abide in the provisional; the next two abide in the real; the last one is outward transformation. Why does it match the three phrases of the sūtra—expedient means, knowledge and vision, and mindfulness and contemplation—to make the third cycle of explanation? The treatise says: 'Furthermore, as for the accomplishment of teaching and transforming, it is in such a sequence based on the realized Dharma: "expedient means" causes transformable sentient beings whose faculties are not yet mature to rely on good friends; "knowledge and vision" causes sentient beings whose faculties are mature to attain liberation; "mindfulness and contemplation" causes liberated sentient beings to accomplish the powers, the [ten] abodes, and the various virtues.' This expounds the teaching and transforming of sentient beings based on the sequence of realized Dharma. Why does it match the seven phrases of speech in the sūtra to make the third cycle of explanation? The treatise says: 'Because it is expounded based on the expounded Dharma, it is in such a sequence as previously expounded.' The sequence can be known, and for fear of prolixity I will not set it forth. Therefore the treatise says: 'Furthermore, as for the accomplishment of teaching and transforming, it is based on the realized Dharma; furthermore, as for the accomplishment of exposition, it is based on the expounded Dharma.' These two kinds of Dharmas are as expounded before. The treatise says: 'Based on these two kinds of Dharmas, what sequence is there? Relying on them, practitioners can inquire into the sequence of realization and exposition, and practice accordingly.' That is to say, concerning those earlier textual phrases being stated again, one should know: the earlier treatise stated the three of expedient means, knowledge and vision, and mindfulness and contemplation again based on the sequence of realization, and re-explained the sequence of the seven phrases of speech based on the sequence of exposition; therefore the sequence is like this. Since the exposition is like this, practicing and studying according to it is the sequence of realization—this concludes the previous meaning. Practitioners are advised to know this. Alternatively, this distinguishes between the two kinds of differences: the second, accomplishment of teaching and transforming, and the fourth, accomplishment of exposition, within the four phrases separately explained in the first cycle.