觀音玄義記 4.31

4.31

第五、明教相，二：初、定文相，二：初泛明部黨。二、「今所」下，的示所傳，二：初、示《妙經》一品。二、「而別」下，明別行之由。二、「此品」下，明教相，二：初、同本經醍醐相，二：初、明品意。「通於開權顯實」者，且舉跡門。亦應更云開跡顯本，此乃以〈方便品〉訖〈分別功德品〉十九行偈俱為正宗，以十九行偈後俱為流通本跡二門也。二、「圓人」下，明教味。圓法即本跡二門所詮之法也，圓教即本跡二門能詮之教也。二、「問文」下，覈今品施開義，三：初、覈成施權相，二：初、約方便乖圓問。二、「答就」下，約為實施權答，二：初、約實人施權答。圓聖偏說為引漸機，豈佛說小令佛是小？就能說人，判屬圓教。二、「又付」下，約權能通實答。「深信解」者，即〈囑累〉云「信如來智慧者」，若不信者，即七方便人。二、「又問」下，覈成開權相，二：初、約機同鹿苑難。說人雖圓，稟人通小。且如鹿苑，佛豈不圓？只就稟人，判屬三藏。今豈不然？二、約部開權跡答。《阿含》小部未開權跡，遂令教味隨機屬小。今經開顯即權是實，即跡是本。雖說小法為通圓經，豈同鹿苑邪？三、「問上」下，覈成妙用相，二：初、約捨用相乖問。二、約體用難思答。正宗廢權立實，故言捨。流通為實施權，故須用。顯實體後而論權用，斯是今經祕妙方便。

Fifth, clarifying the characteristics of the teaching, in two: first, determining the textual characteristics, in two: first, generally clarifying the divisions of the canon. Second, from "What is now" onward, explicitly showing what was transmitted, in two: first, showing one chapter of the *Marvelous Sūtra*. Second, from "And separate" onward, clarifying the reason for its circulating separately. Second, from "This chapter" onward, clarifying the characteristics of the teaching, in two: first, identical with the original sūtra's flavor of ghee, in two: first, clarifying the chapter's intention. "Extends to opening the provisional and revealing the real" merely cites the trace gate. One should also say opening the trace and revealing the original; this takes from the "Expedient Means Chapter" up to the nineteen lines of verse in the "Discrimination of Merits Chapter" as the central section, and from after the nineteen lines of verse onward as the dissemination section for both the original and trace gates. Second, from "A person of the Perfect" onward, clarifying the flavor of the teaching. The perfect dharma is the dharma expressed by both the original and trace gates; the Perfect Teaching is the teaching capable of expressing both the original and trace gates. Second, from "Question: In the text" onward, examining the meaning of establishing and opening in this chapter, in three: first, examining and validating the characteristics of establishing the provisional, in two: first, questioning on the ground that expedient means contradict the Perfect [Teaching]. Second, from "Answer: Regarding" onward, answering on the ground of establishing the provisional for the sake of the real, in two: first, answering on the ground that a person of the real establishes the provisional. The perfect sage expounds in a biased manner to guide gradual capacities; how could the Buddha's preaching the Hinayāna cause the Buddha to become Hinayāna? Based on the person capable of speaking, it is judged to belong to the Perfect Teaching. Second, from "Furthermore, entrusting" onward, answering on the ground that the provisional can lead to the real. "Deep faith and understanding" refers to what the "Entrustment" says: "those who have faith in the Tathāgata's wisdom"; those who do not have faith are the persons of the seven expedient stages. Second, from "Question again" onward, examining and validating the characteristics of opening the provisional, in two: first, objecting on the ground that the capacities are the same as in Deer Park. Although the speaker is perfect, the recipients encompass the small. Just as at Deer Park, was the Buddha not perfect? Solely with respect to the recipients, it was judged to belong to the Tripiṭaka [Teaching]. How could it not be so now? Second, answering on the ground of the division opening the provisional and trace. The small division of the *Āgama*s had not opened the provisional and the trace, which led the flavor of the teaching to belong to the small according to capacity. Now this sūtra opens and reveals that the provisional is the real, and the trace is the original. Although it speaks small dharmas to lead into the perfect sūtra, how could it be the same as Deer Park? Third, from "Question: Above" onward, examining and validating the characteristics of marvelous function, in two: first, questioning on the ground that discarding and functioning contradict each other. Second, answering on the ground that substance and function are inconceivable. The central section relinquishes the provisional and establishes the real, hence it says "discarding." The dissemination section establishes the provisional for the sake of the real, hence it must make use of function. To discuss the function of the provisional after revealing the real substance—this is the secret, marvelous expedient means of the present sūtra.