翻譯名義集 7.139.2

7.139.2

」次論品義者，吾祖預釋品題，乃立法用、能通、祕妙三種方便，今先通示，然後別解。 且通示者，此三方便，初二從昔教，後一屬今經。 初名法用者，疏曰：「方者，法也； 便者，用也。 法有方圓，用有差會。 三權是矩是方，一實是規是圓。 」記云：「初約能用三教得名，法是所用，用是能用，雖法之與用，俱通四教，但有方圓差會之殊，故方便之稱，從權立名。 權不即實，故對昔辨，成體外權，非今品意。 文中舉圓，即屬真實，相對來耳。 」二名能通者，疏云：「又方便者，門也。 門名能通，通於所通。 方便權略，皆是弄引，為真實作門，真實得顯，功由方便，從能顯得名。 」記曰：「次第二釋，權屬能通，三教亦得名為方便。 然雖不即以能為圓，作遠詮故，所詮之圓，亦帶能詮為方便故。 故知並非今品意也。 」又云：「今以三詮一，三為一實作詮，故三名能詮，是則前之三教，教行人理，悉為能詮。 」又云：「不破不即，從權入實，故得修名。 若於爾前，二味三教，利根菩薩，有顯露得； 兩教二乘，唯祕密得。 由得入故，即稱為門。 」三名祕妙者，疏云：「方者，祕也； 便者，妙也。 妙達於方，即是真祕。 點內衣裏無價之珠，與王頂上唯有一珠，無二無別； 指客作人是長者子，亦無二無別。 如斯之言，是祕是妙。 如經：『唯我知是相，十方佛亦然，止止不須說，我法妙難思。 』故以祕釋方，以妙釋便，正是今品之意。 」記云：「至第三釋，方乃三權，即是一實。 指此即實之權，方名今經方便。 」又云：「第三釋者，即今品意。 但前二釋，於昔但得名偏名門，祕而不說。 今開其偏門，即圓所也，故云祕妙。 顯露彰灼，故云真祕。 」或問：「妙樂記云：『即權而實，為所依體； 即實而權，為當體體。 』不審第三祕妙之名，為從所依立號？ 為從當體得名？ 」答：「此由當體，即所依體，故云彼祕被開，於今成妙。 又云：『第三文者，亦開前二，非能非所。 及以能通，並開成所。 所中善巧，名為方便。 』故妙方便，異於方法，及能通門。 又云：『故隔偏之圓，亦有體內方便，故名祕妙。 』祕妙之名，似同第三，然其意則別。 何者？ 第三乃以開顯為妙，此中乃以獨圓為妙。 此揀今昔，祕妙義異。 諦思吾祖，崇建三釋，若無初二，豈彰為蓮？ 故華以施權，苟缺第三，烏顯華開蓮現而顯實。 體遍一化，妙彰七軸。 非發總持，誰唱斯義？ 鑽仰堅高，嗟歎不足。 」次別釋者，若約部教，初二屬昔教，法用能通，皆異體權。 後一屬今經，祕妙方便，名同體權。 定此祕妙方便破顯之相。 先德彝訓，或定為所破，或執是所顯。 天竺一宗，論同體權，定為所破。 一據蓮華開喻，原佛出世，意為顯實。 由機未堪，權施昔教，此譬桃李華也。 及至《法華》，法既純圓絕妙，遂指蓮華而立三喻：一、為蓮故華，譬為實施權。 蓋四時未說施權，此名異體。 今《無量義》既言「從一清淨道，施出二三四」，收昔異體，為今同體。 權既從實而施，故譬為蓮故華。 第二、華開蓮現，此開初句之權華，乃顯次句之蓮實。 故〈五佛章〉中，各有開權、顯實二科。 開權是文敘昔教，以為顯實之所。 故《無量義經》之同體，為今《法華》之所破。 第三、華落蓮成，此譬廢權立實。 都廢序分即實之權，獨立正宗即權之實。 次憑權暫用義，權名權暫，用已還廢； 實名實錄，究竟指歸。 則知十隻之權，皆為所破。 如心意識既是事權，豈屬所顯矣！ 三、準祖師定解，如《輔行》云：「解同體之權髻，與實相之明珠。 」又《義例》云：「如引《法華》，部唯一實。 文敘昔教，以為所開。 」既云部唯一實，故同體權，為所破也（近人又謂：從名雖開，從義不開，如圓家破即法性之無明，例今品開即實之權耳）。

Next, discussing the chapter's meaning: our patriarch, in explaining the chapter title beforehand, established three kinds of skill-in-means (upāya): method and function, ability to lead through, and secret and wonderful. Now, I shall first explain them generally and then explain them separately. First, regarding the general explanation: among these three kinds of skill-in-means, the first two pertain to the past teachings, and the latter one belongs to the present sūtra. The first is called 'method and function' (fǎyòng). The Commentary states: '"Method" (fāng) means standard (fǎ); "function" (biàn) means application (yòng). Standards have the square and the round; applications have variance and concordance. The three provisional [teachings] are the carpenter's square and what is square; the one real is the compass and what is round.' The Record says: 'First, it takes its name based on the three teachings that can be applied. Standard is that which is applied, and function is that which can apply. Although both standard and function pervade the four teachings, there are differences of square and round, variance and concordance; therefore, the title of skill-in-means is established from the provisional. Because the provisional is not identical to the real, when distinguished against the past, it constitutes external provisionality separate from the essence, which is not the intent of the present chapter. The mention of the round in the text simply belongs to the real, brought in by way of contrast.' The second is called 'ability to lead through' (néngtōng). The Commentary states: 'Furthermore, skill-in-means is an entrance (mén). An entrance is named for its ability to lead through, leading through to that which is reached. Provisionality and expedients are all inducements that serve as an entrance to the real; that the real is revealed is a merit derived from skill-in-means, so it is named after its ability to reveal.' The Record says: 'Next, in the second explanation, the provisional belongs to that which can lead through, and the three teachings can also be called skill-in-means. However, although it does not directly take what can [lead through] as the round, because it acts as a distant signifier, the round that is signified also carries the signifier as skill-in-means. Therefore, we know that neither is this the intent of the present chapter.' It also says: 'Now, using the three to signify the one, the three act as signifiers for the one real; thus, the three are named the signifiers. This means that the teachings, practices, persons, and principles of the former three teachings are all signifiers.' It also says: 'Neither destroying nor being identical, entering the real from the provisional, it thus obtains the name "cultivation". If before this, among the two flavors and three teachings, sharp-rooted bodhisattvas attained it overtly; the two vehicles of the two teachings attained it only secretly. Because they attained entry, it is called an entrance.' The third is called 'secret and wonderful' (mìmiào). The Commentary states: '"Method" (fāng) means secret (mì); "function" (biàn) means wonderful (miào). When the wonderful reaches the method, it is truly secret. Pointing out that the priceless jewel inside the inner garment is no different and no distinct from the single jewel upon the king's topknot; pointing out that the hired laborer is the elder's son is also no different and no distinct. Words such as these are secret and are wonderful. As the sūtra says: "Only I know this characteristic, / And so do the Buddhas of the ten directions. / Stop, stop! There is no need to speak; / My Dharma is wonderful and difficult to conceive." Therefore, explaining fāng as secret and biàn as wonderful is precisely the intent of the present chapter.' The Record says: 'Reaching the third explanation, the method is none other than the three provisionals being identical to the one real. Pointing to this provisional that is identical to the real is what is properly named skill-in-means in the present sūtra.' It also says: 'The third explanation is precisely the intent of the present chapter. However, in the first two explanations, in the past they could only be named the partial or named the entrance, kept secret and unspoken. Now, opening their partial entrance, it is identical to the locus of the round; thus it is called secret and wonderful. Openly displayed and brilliant, it is therefore called truly secret.' Someone asked: 'The Miaole ji states: "Being identical to the provisional yet real is the underlying essence; being identical to the real yet provisional is the essence of the thing itself." I do not know whether the third title of secret and wonderful is established from the underlying essence, or is named from the essence of the thing itself?' Answer: 'This is because the essence of the thing itself is identical to the underlying essence; hence it says that that secret having been opened, it becomes wonderful at present. It also says: "The third passage also opens the previous two, which are neither the agent nor the object. Together with the ability to lead through, they are both opened to become the object. The skillfulness within the object is named skill-in-means." Therefore, the wonderful skill-in-means is distinct from the method and the entrance that can lead through. It also says: "Therefore, the round that is separate from the partial also possesses internal skill-in-means, hence it is called secret and wonderful." The name secret and wonderful seems identical to the third, yet its meaning is distinct. Why? The third takes opening and revealing as wonderful, whereas here it takes the exclusively round as wonderful. This distinguishes between the present and the past; the meanings of secret and wonderful are different. Contemplating our patriarch's establishment of the three explanations: without the first two, how could the lotus flower be manifested? Thus, the flower is used to bestow the provisional; if the third were lacking, how could it be manifested that the flower opens, the lotus appears, and the real is revealed? The essence pervades the entire teaching of a lifetime; the wonder is displayed across the seven scrolls. Without awakening dhāraṇī, who could proclaim such a meaning? Drilling into it, looking up to its firmness and height, one can never sigh in praise enough!' Next, explaining separately: in terms of divisions and teachings, the first two belong to the past teachings; both method and function and the ability to lead through are external provisionals of different essence. The latter one belongs to the present sūtra; the secret and wonderful skill-in-means is called the internal provisional of identical essence. Determining the characteristics of refuting and revealing with regard to this secret and wonderful skill-in-means: the past masters' standard teachings either determined it to be that which is refuted, or held that it is that which is revealed. The Tianzhu lineage, discussing the provisional of identical essence, determined it to be that which is refuted. First, based on the metaphor of the opening of the lotus flower: originally, the Buddha's appearance in the world was intended to reveal the real. Because faculties were not yet ready, he provisionally bestowed the past teachings; this is compared to the peach and plum blossoms. Arriving at the Lotus Sūtra, since the Dharma is purely round and peerlessly wonderful, he then pointed to the lotus flower to establish three metaphors: First, flowering for the sake of the lotus, which illustrates bestowing the provisional for the sake of the real. For during the four periods, bestowing the provisional had not yet been spoken of; this is called different essence. Now that the Sūtra of Innumerable Meanings says, "From the single pure path, two, three, and four are bestowed," it gathers the past different essence into the present identical essence. Since the provisional is bestowed from the real, it is compared to flowering for the sake of the lotus. Second, the flower opens and the lotus appears; this opens the provisional flower of the first phrase and reveals the lotus fruit of the second phrase. Therefore, in the "Section on the Five Buddhas," each has the two headings of opening the provisional and revealing the real. Opening the provisional means the text relates the past teachings to serve as the locus for revealing the real. Therefore, the identical essence of the Sūtra of Innumerable Meanings is what is refuted by the present Lotus Sūtra. Third, the flowers fall and the lotus is formed; this illustrates discarding the provisional and establishing the real. It completely discards the provisional identical to the real of the introductory section, and independently establishes the real identical to the provisional of the main body. Next, relying on the meaning of provisional temporary use: "provisional" means temporary, to be discarded again after being used; "real" means true record, the ultimate point of return. Thus one knows that the ten pairs of provisionals are all that which is refuted. Just as the mind, intellect, and consciousness are phenomenal provisionals, how could they belong to that which is revealed! Third, based on the patriarch's definitive explanation, as the Fuxing says: "Untying the provisional topknot of identical essence, and [revealing] the bright pearl of the true mark." Also, the Yili says: "As when citing the Lotus Sūtra, the division has only the one real. The text relates the past teachings to serve as that which is opened." Since it says the division has only the one real, therefore the provisional of identical essence is that which is refuted (Modern people also say: though opened according to name, it is not opened according to meaning; just as the perfect school refutes the ignorance that is identical to dharmatā, this parallels the present chapter opening the provisional that is identical to the real).