初釋名為三：初判通別，二定前後，三略正解。初判通別者，玅法蓮華名異眾典，別也；俱稱為經，通也。立此二名凡約三意，謂教、行、理。從緣故教別，從說故教通；從能契故行別，從所契故行通；理從名故別，名從理故通。此略說也。若廣說者，夫教本應機，機宜不同故部部別異，金口梵聲通是佛說，故通別二名也。約行者，泥洹真法寶，眾生以種種門入，如五百比丘各說身因，佛言無非正說；三十二菩薩各入不二法門，文殊稱善。大論明阿那波那皆是摩訶衍，以不可得故。當知從行則別，所契則同。求那䟦摩云：諸論各異端，修行理無二(云云)。約理者，理則不二，名字非一。智度論云：般若是一法，佛說種種名。大經云：解脫亦爾，多諸名字。如天帝釋有千種名，名多故別，理一故通。今稱玅法之經，即是教之通別；各賜諸子等一大車，乘是寶乘直至道場，即是行之通別；或言實相，或言佛知見、大乘家業、一地實事、寶所繫珠、平等大慧等，是理之通別。約此三義故立兩名也。
First, I will explain the title in three parts: first, distinguishing the general and the specific; second, determining the order; third, briefly offering the correct explanation.
First, distinguishing the general and the specific: The name "Wonderful Dharma Lotus Flower" differs from ordinary scriptures, so it is specific. All are called "sutra," so this is general. These two names correspond to three aspects: doctrine, practice, and principle. Doctrine is specific because it arises from different circumstances, and general because it comes from the same speaker. Practice is specific because it is how one attains realization, and general because what is realized is the same. Principle is specific in its names, while the name is general because it points to the same principle. This is a brief explanation.
To elaborate: Teachings should respond to the capacities of listeners, and since these capacities differ, each text is distinct. Yet all the golden words of the Buddha's voice are the Buddha's teaching, hence both specific and general names apply. As for practice: The truth of nirvana is a precious Dharma, and sentient beings enter through various gates—just as five hundred monks each described the causes of the body, and the Buddha said none were wrong; or as thirty-two bodhisattvas each entered the non-dual Dharma gate, and Manjushri praised them all. The Great Treatise states that mindfulness of breath is all Mahayana, because nothing can be grasped. From this we know that practice is specific, but what is realized is the same. Guṇavarman said: "The treatises differ in their views, but in practice, the principle is not two." (And so on.)
As for principle: Principle itself is not two, though its names are many. The Treatise on Great Wisdom says: "Prajñā is one Dharma, but the Buddha spoke it under many names." The Great Nirvana Sutra says: "Liberation is likewise, having many names." Just as the emperor of gods has a thousand names—many names mean specific, one principle means general. Now, when we speak of the sutra of the Wonderful Dharma, this is the general and specific nature of doctrine. Giving each child a single great carriage, and riding this treasure carriage directly to the place of enlightenment, is the general and specific nature of practice. Whether called ultimate reality, the Buddha's knowledge and vision, the great family enterprise of the Mahayana, the one ground of truth, the jewel tied in the robe, or the great wisdom of equality—these are the general and specific nature of principle. Based on these three aspects, both names are established.
二、定玅法前後者，若從義便，應先明法，却論其玅。下文云：我法玅難思。若從名便，應先玅次法。如欲美彼，稱為好人；篤論無人，何所稱好？必應先人後好。今題從名便故，先玅後法；解釋義便故，先法後玅。雖復前後，亦不相乖。
Second: On the sequence of "Wonderful" and "Dharma" in the title. If we follow the order of meaning, we should first clarify the Dharma, then discuss its wonder. As the text below says: "My Dharma is wonderful and difficult to conceive." If we follow the order of the name, we should put "Wonderful" first and "Dharma" second. For example, if we wish to praise someone and call them a good person—strictly speaking, if there is no person, what is there to call good? Surely we must first have the person, then call them good. Now, since the title follows the order of the name, it places "Wonderful" before "Dharma"; while the explanation follows the order of meaning, so it places "Dharma" before "Wonderful." Although the order differs, the two do not contradict each other.
三、略正解，為二：初、略解別名；次、略釋通名。初、解別名，為二：先、釋玅法；次、釋蓮華。玅法又二：先、法；次、玅。
Now, I will offer a brief clarification, which has two parts. First, I will briefly explain the specific names; second, I will briefly explain the general name.
For the first part, explaining the specific names, there are two sections: first, I will explain the "Wonderful Dharma"; next, I will explain the "Lotus Flower." The explanation of the Wonderful Dharma also has two parts: first, the Dharma itself; second, the meaning of "wonderful."
法者，南嶽師云：法有三，謂眾生法、佛法、心法。眾生法者，經云：所謂諸法有如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等。天台師云：依義讀文，凡有三轉：一云是相如、是性如，乃至是報如。二云如是相、如是性，乃至如是報。三云相如是、性如是，乃至報如是。若皆稱如者，如名不異，即空義也。若作如是相、如是性者，點空性相，名字施設，邐迤不同，即假義也。若作相如是者，如於中道，實相之是，即中義也。分別令易解，故明空假中。得意為言，空即假中。約如明空，一空一切空。點如明相，一假一切假。就是論中，一中一切中。非一二三，而一二三，不縱不橫，名為實相。唯佛與佛，究竟此法，是十法攝一切法。若依義，便作三意分別。若依讀，便當依偈文云：如是大果報，種種性相義(云云)。昔光宅法師，以前五如是為權，屬凡夫。次四如是為實，屬聖人。後一如是，總結權實。引偈證云：如是大果報，大故知是實。種種性相，故知是權。天台師云：今恐不爾。大義有三：大、多、勝。若取大為實者，亦應取多取勝。種種之名，豈非多義？若言權屬凡夫，凡夫何意無實？若實屬聖人，聖人何意無權？如此抑沒，義不可依。今明權實者，以十如是約十法界為六道四聖也。皆稱法界者，其意有三十數皆依法界，法界外更無復法能所合稱，故言十法界也。二、此十種法分齊不同，因果隔別、凡聖有異，故加之以界也。三、此十皆即法界攝一切法，一切法趣地獄是趣不過，當體即理更無所依，故名法界。乃至佛法界亦復如是。若十數依法界者，能依所依即入空界也。十界界隔者，即假界也。十數皆法界者，即中界也。欲令易解，如此分別得意為言，空即假中無一二三如前(云云)。此一法界具十如是，十法界具百如是，又一法界具九法界，則有百界十如是。束為五差：一惡、二善、三二乘、四菩薩、五佛。判為二法：前四是權法，後一是實法。細論各具權實，且依兩義。然此權實不可思議，乃是三世諸佛二智之境。以此為境，何法不收(非但即諸世諦而已)？此境發智，何智不發(非但觸事而真而已)？故文云諸法諸法者，是所照境廣也。唯佛與佛乃能究盡者，明能照智深窮邊盡底也。其智慧門難解難入者，歎境玅也。我所得智慧微玅最第一者，歎智與境相稱也。方便品長行略說此法，後開示悟入廣說此法，火宅譬喻此法，信解領解此法，長者付子此法，藥草述成此法，化城引入此法，如是等種種秪名十如權實法耳。如來洞達，究十法底，盡十法邊，明識眾生種非種、芽非芽、熟不熟、可度脫不可度脫，如實知之，無有錯謬。殃掘摩羅雖是惡人，實性相熟，即時得度；四禪比丘雖是善人，惡性相熟，即不堪度。當知眾生之法不可思議，雖實而權，雖權而實，實權相即，不可思議。不可以牛羊眼觀視眾生，不可以凡夫心評量眾生，智如如來乃可評量。何以故？眾生法玅故。故經云：欲令眾生開示悟入佛之知見。若眾生無佛知見，何所論開？當知佛之知見蘊在眾生也。佛法者，佛豈有別法？秪百界千如是佛境界，唯佛與佛究竟斯理。如函大，葢亦隨大，以無邊佛智照廣大佛境，到其源底，名隨自意法也。若照九法性相本末，纖芥不遺，名隨他意法。從二法本，垂十界迹，或示己身，或示他身，或說自意語，或說他意語。自意、他意不可思議，己身、他身微玅寂絕，皆非權非實，而能應於九界之權、一界之實，而於佛法無有損減，諸佛之法豈不玅耶？故經云：止止不須說，我法玅難思。佛法不出權實，是法甚微玅，難見難可了。一切眾生類無能知佛者，即實智玅也；及佛諸餘法亦無能測者，即佛權智玅也。如是二法，唯佛與佛，乃能究盡諸法實相，是名佛法玅也。心法者，前所明法，豈得異心？但眾生法太廣，佛法太高，於初學為難。然心佛及眾生，是三無差別，觀心則易。涅槃云：一切眾生，具足上定。上定者，謂佛性也。能觀心性，名為上定。上能兼下，即攝得眾生法也。華嚴云：遊心法界如虗空，則知諸佛之境界。法界即中也，虗空即空也，心佛即假也。三種具，即佛境界也。是為觀心，仍具佛法。又遊心法界者，觀根塵相對，一念心起，於十界中，必屬一界。若屬一界，即具百界千法，於一念中，悉皆備足。此心幻師，於一日夜，常造種種眾生，種種五陰，種種國土，所謂地獄假實國土，乃至佛假實國土。行人當自選擇，何道可從？又如虗空者，觀心自生心，不須藉緣。藉緣有心，心無生力。心無生力，緣亦無生。心緣各無，合云何有？合尚叵得，離則不生。尚無一生，況有百界千法也？以心空故，從心所生，一切皆空。此空亦空，若空非空。點空設假，假亦非假。無假無空，畢竟清淨。又復佛境界者，上等佛法，下等眾生法。故經云：修攝其心，觀一切法，不動不退。淨名云：諸佛解脫，當於眾生心行中求。華嚴云：心佛及眾生，是三無差別。破心微塵，出大千經卷，是名心法玅也。釋法竟。
Regarding the Dharma, Master Nanyue said: There are three kinds of Dharma — the Dharma of sentient beings, the Dharma of Buddhas, and the Dharma of the mind.
The Dharma of sentient beings: As the sutra says, "All dharmas have such aspects, such natures, such substances, such powers, such functions, such causes, such conditions, such effects, such retributions, and such completeness from beginning to end." Master Tiantai said: When reading the text according to its meaning, there are three interpretations. First, it can be read as "aspects are thus, natures are thus," and so on through "retributions are thus." Second, it can be read as "such aspects, such natures," and so on through "such retributions." Third, it can be read as "aspects are thus, natures are thus," up to "retributions are thus."
If everything is called "thus," then "thus" means not different — this is the meaning of Emptiness. If we speak of "such aspects, such natures," we are pointing out the characteristics of Emptiness, assigning names and designations, each distinct in sequence — this is the meaning of Conventionality. If we speak of "aspects being thus," then "thus" refers to the Middle Way and the reality of true suchness — this is the meaning of the Middle.
These distinctions are made for ease of understanding, hence the clarity of Emptiness, Conventionality, and the Middle. But when one grasps the essential meaning, Emptiness is itself Conventionality and the Middle. Approaching through "thus" to clarify Emptiness, one Emptiness is all Emptiness. Pointing to "thus" to clarify characteristics, one Conventionality is all Conventionality. Discussing within the "is," one Middle is all Middle. It is not one, two, or three, yet it is one, two, or three — neither sequential nor simultaneous — this is called true reality. Only a Buddha with another Buddha can fully comprehend this Dharma. These ten categories encompass all dharmas. If we follow the meaning, we make distinctions in three ways. If we follow the reading, we should rely on the verse: "Such great retributions, with manifold natures and aspects."
In the past, Master Guangzhai considered the first five "such's" as provisional, belonging to ordinary beings. The next four "such's" as real, belonging to sages. The last "such" as summing up the provisional and the real. He cited the verse as proof: "Such great retributions" — "great" indicates the real. "Manifold natures and aspects" — therefore the provisional.
Master Tiantai said: I fear this is not so. The meaning of "great" has three aspects: great, many, and superior. If one takes "great" to mean the real, then one should also take "many" and "superior." Does not the word "manifold" imply the meaning of many? If it is said the provisional belongs to ordinary beings, then why do ordinary beings lack the real? If the real belongs to sages, then why do sages lack the provisional? Such denigration and suppression cannot be relied upon.
Now, to clarify provisional and real: The ten "such's" are applied to the ten Dharma realms, which are the six destinies and the four noble ones. All are called "realms" for three reasons: First, the thirty [categories] all rely on the Dharma realms; apart from the Dharma realms there are no other dharmas; the knower and the known together are named, hence the ten Dharma realms. Second, these ten kinds of dharmas have different boundaries — causes and effects are distinct, ordinary and noble differ — hence they are called "realms." Third, these ten are all identical with the Dharma realm, encompassing all dharmas. All dharmas converge on hell, and that convergence does not go beyond; each is immediately identical with principle without further dependence — hence called a realm. Likewise for the Dharma realm of Buddhas.
If the ten categories rely on the Dharma realm, then the dependent and the support merge into the realm of Emptiness. The ten realms each separate is the realm of Conventionality. The ten categories all being the Dharma realm is the realm of the Middle. For ease of understanding, such distinctions are made. When one grasps the meaning, Emptiness is itself Conventionality and the Middle, not one, two, or three, as before.
This one Dharma realm contains ten "such's." Ten Dharma realms contain one hundred "such's." Furthermore, one Dharma realm contains nine Dharma realms, giving one hundred realms and one thousand "such's." These are grouped into five categories: evil, good, the two vehicles, bodhisattvas, and Buddhas. These are judged into two dharmas: the first four are provisional dharmas, the last one is the real dharma. In finer detail, each contains both provisional and real, but we follow these two meanings for now.
Yet this provisional and real is inconceivable. It is the realm of the two wisdoms of all Buddhas of the three times. Taking this as the realm, what dharma is not included? This realm gives rise to wisdom — what wisdom does not arise? Hence the text says, "All dharmas, all dharmas" — this indicates the vastness of the realm that is illuminated. "Only a Buddha with another Buddha can fully comprehend" — this indicates the depth of illuminating wisdom, reaching the bottom and the edge. "The gate of their wisdom is difficult to enter and difficult to understand" — this praises the wonder of the realm. "The wisdom I have attained is subtle and foremost" — this praises the correspondence of wisdom and realm.
In the "Skillful Means" chapter, the prose briefly explains this Dharma. Later, "opening, showing, awakening, and entering" extensively explains it. The burning house parable illustrates it. Faith and understanding receive it. The elder bequeaths to his sons. The herbs and plants chapter elaborates it. The phantom city guides people into it. All such various teachings simply name the ten "such's" as provisional and real dharmas.
The Tathāgata penetrates thoroughly, fathoms the bottom of the ten dharmas, and reaches the edge of the ten dharmas. He clearly knows whether sentient beings have seeds or not, sprouts or not, are ripened or not, can be liberated or not — he knows them as they truly are, without error. Aṅgulimāla, though an evil person, had his true nature and characteristics ripened, and was immediately liberated. The meditating monks of the fourth dhyāna, though good people, had their evil natures and characteristics ripened, and were unable to be liberated. One should know that the dharmas of sentient beings are inconceivable — though real, they are provisional; though provisional, they are real. The real and provisional interpenetrate, inconceivable. One cannot view sentient beings with the eyes of cows or sheep, nor judge sentient beings with an ordinary mind. Only wisdom like the Tathāgata's can assess them. Why? Because the dharmas of sentient beings are wondrous.
Hence the sutra says: "I wish to cause sentient beings to open, show, awaken to, and enter the Buddha's knowledge and vision." If sentient beings did not have the Buddha's knowledge and vision, what "opening" could be discussed? One should know that the Buddha's knowledge and vision is concealed within sentient beings.
As for the Dharma of Buddhas — does the Buddha have any separate dharma? Only the one hundred realms and one thousand "such's" are the Buddha's realm. Only a Buddha with another Buddha can fully fathom this principle. Like a large box whose lid is correspondingly large — with boundless Buddha wisdom illuminating the vast Buddha realm, reaching its source and depths — this is called the Dharma of following one's own intent. If it illuminates the natures, aspects, origins, and ends of the nine realms without the slightest omission, this is called the Dharma of following others' intents. From these two dharmas as the root, the traces of the ten realms are displayed — sometimes showing one's own body, sometimes showing other bodies, sometimes speaking the language of one's own intent, sometimes speaking the language of others' intents. The self-intent and other-intent are inconceivable; the own body and other body are subtle, silent, and transcending. They are neither provisional nor real, yet can respond to the provisional of the nine realms and the real of the one realm — without any decrease or loss to the Buddha Dharma. How could the dharmas of Buddhas not be wondrous?
Hence the sutra says: "Stop, stop, do not speak. My Dharma is wondrous and difficult to conceive." The Buddha Dharma does not go beyond provisional and real. "This Dharma is extremely subtle, difficult to see and difficult to understand." "All kinds of sentient beings are unable to know the Buddha" — this is the wonder of true wisdom. "And the Buddha's other dharmas also cannot be fathomed" — this is the wonder of the Buddha's provisional wisdom. These two dharmas — only a Buddha with another Buddha can fully comprehend the true reality of all dharmas. This is called the wonder of the Buddha Dharma.
As for the Dharma of the mind — how could the dharmas previously explained be different from the mind? But the Dharma of sentient beings is too vast, and the Dharma of Buddhas is too lofty, making it difficult for beginners. Yet mind, Buddha, and sentient beings are not three distinct things — contemplating the mind is easier. The Nirvāṇa Sutra says: "All sentient beings possess supreme concentration. Supreme concentration refers to Buddha-nature. Being able to contemplate the nature of mind is called supreme concentration." The supreme encompasses the lesser, thus incorporating the Dharma of sentient beings.
The Avataṃsaka Sutra says: "Let the mind roam through the Dharma realm like space — then you will know the realm of all Buddhas." The Dharma realm is the Middle. Space is Emptiness. Mind and Buddha are Conventionality. Having all three is the Buddha's realm. This is contemplation of the mind, which still includes the Buddha Dharma.
Furthermore, "letting the mind roam through the Dharma realm" means contemplating sense faculties and sense objects as they arise — when a single thought arises, it must belong to one of the ten realms. If it belongs to one realm, it contains one hundred realms and one thousand dharmas, all complete within a single thought. This mind, like a magician, constantly creates all kinds of sentient beings, all kinds of five aggregates, and all kinds of lands — from the false and real lands of hell, up to the false and real lands of Buddhas. Practitioners should choose for themselves which path to follow.
"Like space" means: contemplating the mind, the mind arises by itself — it does not depend on conditions. If the mind arises due to conditions, the mind has no power of arising. Since the mind has no power of arising, conditions also have no arising. If mind and conditions each are nonexistent, how can their combination exist? Since combination cannot be found, separation surely does not produce. Since not even one arising exists, how much less one hundred realms and one thousand dharmas? Because the mind is empty, everything arising from the mind is empty. This emptiness is also empty. If emptiness is not empty, then we posit conventionality upon emptiness, and the conventional is also not conventional. Without conventionality and without emptiness, ultimately pure.
Then again, the realm of Buddha — equal above to the Buddha Dharma, equal below to the Dharma of sentient beings. Hence the sutra says: "Restrain and focus the mind, contemplate all dharmas, unmoving and non-retreating." Vimalakīrti says: "The liberation of all Buddhas should be sought within the mind activities of sentient beings." The Avataṃsaka Sutra says: "Mind, Buddha, and sentient beings — these three are without distinction." Breaking open the dust mote of mind reveals a great canon of scriptures within. This is called the wonder of the mind Dharma.
[Explanation of Dharma concluded.]
二、明玅者：一、通釋；二、別釋。通又為二：一、相待；二、絕待。相待論玅者，待半字為麤，明滿字為玅，亦是常無常、大小相待為麤玅也。淨名云：說法不有亦不無，以因緣故諸法生。即是明滿字也。始坐佛樹力降魔，得甘露滅覺道成，即提昔之半待出於滿也。般若云：於閻浮提見第三法輪轉。亦是對鹿苑為一，待般若為第二也。涅槃云：昔於波羅柰初轉法輪，今於尸城復轉法輪。眾經皆共以鹿苑為半、為小、為麤，待此明滿大玅，其義是同。今法華明昔於波羅奈轉四諦法輪、五眾之生滅，今復轉最玅無上之法輪，此亦待鹿苑為麤，法華為玅。玅義皆同，待麤亦等，文義在此也。問：齊方等來，滿理無殊者，悉應稱玅。答：今亦不尅教定時，那忽云齊方等耶？縱令爾者，別有所以。何者？利根菩薩於彼入玅，與法華不異；鈍根菩薩及二乘人猶帶方便，諸味調伏。方等帶生蘇論玅以待麤，般若帶熟蘇論玅以待麤。今經無二味方便，純真醍醐論玅以待麤。此玅彼玅，玅義無殊，但以帶方便、不帶方便為異耳。復次，三藏但半字生滅門，不能通滿理，故名為麤；滿字是不生不滅門，能通滿理，故名為玅。能通滿理復有二種：一、帶方便通滿理；二、直顯滿理。方等、般若帶方便通滿理，今經直顯滿理。故中論云：為鈍根弟子說因緣生滅相，為利根弟子說因緣不生滅相(云云)。中論偈云：因緣所生法，我說即是空，亦名為假名，亦名中道義。若不即空，為通真方便，是故言麤；若能即空，是通中方便。通中方便若帶即空即假通中者，麤；不帶空假直通中者，玅(云云)。問：乳至醍醐，同稱為滿，是義云何？答：今以譬解。譬如官有三航及以私航，從於此岸度人彼岸。乳教如大、中兩航，共度人彼岸；酪教如私航，度人中洲。生蘇如四種小航，與私航度人於中洲，兩航度人於彼岸。熟蘇如三航：一航中州，二航彼岸；醍醐如大航，度人彼岸。三航同是官物，故俱稱滿；私航非官物，是故言半。官物之中，二航小，所容葢寡；大航壯麗，容載倍多，獨稱為玅。智者以譬喻得解也。
Second, explaining the "wonderful" has two parts: one, a general explanation; two, a specific explanation. The general explanation also has two parts: one, relative; two, absolute.
Regarding the relative discussion of "wonderful": comparing the "half word" as coarse and clarifying the "full word" as wonderful—this is also the relative contrast of permanence and impermanence, and of great and small, as coarse and wonderful. The *Vimalakīrti Sūtra* says: "To speak of Dharma as neither existent nor non-existent, yet because of conditions all dharmas arise"—this clarifies the full word. "Seated at the foot of the Bodhi tree, with power subduing Māra, attaining the nectar of cessation and the path of awakening"—this draws forth from the former half the emergence of the full. The *Prajñā* says: "In Jambudvīpa, the turning of the third Dharma wheel is seen." This is also contrasting the Deer Park as the first, and regarding Prajñā as the second. The *Nirvāṇa Sūtra* says: "In the past, at Vārāṇasī, I first turned the Dharma wheel; now at Kuśinagara, I turn the Dharma wheel again." All the scriptures commonly regard the Deer Park teachings as half, as small, as coarse, and in contrast clarify the full, the great, the wonderful—their meaning is the same.
Now the *Lotus Sūtra* clarifies that "in the past at Vārāṇasī, I turned the wheel of the Four Noble Truths, the arising and ceasing of the five aggregates; now I again turn the most wonderful, unsurpassed Dharma wheel"—this likewise regards the Deer Park teachings as coarse and the *Lotus* as wonderful. The meaning of "wonderful" is the same in all cases, and the contrast with the coarse is also equal—the text and meaning are found here.
Question: Since the Vaipulya teachings onward, the full principle is without distinction—shouldn't all of them be called "wonderful"?
Answer: We do not here rigidly assign teachings to fixed time periods—how could you suddenly say "from the Vaipulya onward"? Even if that were so, there would be a specific reason. Why? Sharp-rooted bodhisattvas enter the wonderful in those teachings, with no difference from the *Lotus*; but dull-rooted bodhisattvas and followers of the two vehicles still carry expedient means, being tamed and harmonized through the various flavors. The Vaipulya teachings, carrying raw ghee, discuss the wonderful in contrast to the coarse; the Prajñā teachings, carrying cooked ghee, discuss the wonderful in contrast to the coarse. This present sūtra has no expedient means of the two flavors—it is purely true ghee, discussing the wonderful in contrast to the coarse. That wonderful and this wonderful—the meaning of "wonderful" is without distinction, but the difference lies in carrying expedient means versus not carrying expedient means.
Furthermore, the three stores (Tripiṭaka) are only the half word of the arising-and-ceasing gate, unable to penetrate the full principle—therefore called coarse. The full word is the gate of neither arising nor ceasing, able to penetrate the full principle—therefore called wonderful. Being able to penetrate the full principle also has two kinds: one, carrying expedient means to penetrate the full principle; two, directly revealing the full principle. The Vaipulya and Prajñā teachings carry expedient means to penetrate the full principle; this present sūtra directly reveals the full principle. Thus the *Middle Treatise* says: "For dull-rooted disciples, speak of the characteristics of dependent arising and ceasing; for sharp-rooted disciples, speak of the characteristics of dependent arising as neither arising nor ceasing."
The verse of the *Middle Treatise* says: "Whatever arises from conditions, I declare to be emptiness; it is also called the conventional name; it is also called the meaning of the Middle Way." If one does not immediately realize emptiness, this is the expedient means for penetrating true reality—therefore called coarse. If one can immediately realize emptiness, this is the expedient means for penetrating the Middle. If the expedient for penetrating the Middle carries both emptiness and conventionality in penetrating the Middle, it is coarse. If it does not carry emptiness and conventionality but directly penetrates the Middle, it is wonderful.
Question: From milk to ghee, all are equally called "full"—what does this mean?
Answer: Let me explain with a simile. Suppose there are three official ferries and a private ferry, crossing people from this shore to the other shore. The milk teaching is like the large and medium ferries, together crossing people to the other shore. The curd teaching is like the private ferry, crossing people to a middle island. Raw ghee is like four kinds of small ferries, together with the private ferry crossing people to the middle island, while two ferries cross people to the other shore. Cooked ghee is like three ferries: one ferry to the middle island, two ferries to the other shore. Ghee is like the great ferry, crossing people to the other shore. The three ferries are equally official vessels, so all are called "full"; the private ferry is not an official vessel, therefore it is called "half." Among the official vessels, the two ferries are small, with limited capacity; the great ferry is magnificent, carrying double the load—it alone is called "wonderful." The wise person understands through similes.
二、絕待明玅者，為四：一、隨情三假法起，若入真諦，待對即絕。故身子云：吾聞解脫之中，無有言說。此三藏經中絕待意也。二、若隨理三假，一切世間皆如幻化，即事而真，無有一事而非真者，更待何物為不真耶？望彼三藏，絕還不絕。即事而真，乃是絕待。此通教絕待也。三、別教若起，望即真之絕，還是世諦。何者非大？涅槃猶是生死，世諦絕還有待。若入別教中道，待則絕矣。四、圓教若起，說無分別法，即邊而中，無非佛法，亡泯清淨，豈更佛法待於佛法、如來法界？故出法界外，無復有法可相形比，待誰為麤？形誰得玅？無所可待，亦無所絕，不知何名，強言為絕。大經云：大名不可稱量，不可思議，故名為大。譬如虗空，不因小空，名為大也。涅槃亦爾，不因小相，名大涅槃。玅亦如是，玅名不可思議，不因於麤，而名為玅。若謂定有法界廣大獨絕者，此則大有所有，何謂為絕？今法界清淨，非見聞覺知，不可說示。文云：止！止！不須說。即是絕言。我法玅難思，即是絕思。又云：是法不可示，言辭相寂滅。亦是絕歎之文。不可以待示，不可以絕示，滅待滅絕，故言寂滅。又云：一切諸法常寂滅相，終歸於空。此空亦空，則無待絕。中論云：若法為待成，是法還成待。今則無因待，亦無所成。法華首云：既得無生忍，亦不生無生，無生即無生。是名絕待。降此已外，若更作者，絕何物？顯何理？流浪無窮，則墮戲論，乃是迷情分別。絕待不絕，非絕非待，待於亦待亦絕，言語相逐，永無絕矣。何者？言語從覺觀生，心慮不息，語何由絕？如痴犬逐塊，徒自疲勞，塊終不絕。若能玅悟寰中，息覺觀風，心水澄清，言思皆絕，如黠師子放塊逐人，塊本既除，塊則絕矣。玅悟之時，洞知法界外無法而論絕者，約有門明絕也，是絕亦絕；約空門明絕也，如快馬見鞭影，無不得入，是名絕待玅也。用是兩玅，玅上三法。眾生之法亦具二玅，稱之為玅；佛法、心法亦具二玅，稱之為玅。若將上四種絕待約五味經者，乳教兩絕，酪教一絕，生蘇四絕，熟蘇三絕。此經但有一絕，若開權絕者，無不入一玅絕也。問：何意以絕釋玅？答：秪喚玅為絕，絕是玅之異名，如世人稱絕能耳。又玅是能絕，麤是所絕，此玅有絕麤之功，故舉絕以名玅。如迹中先施方便之教，大教不得起；今大教若起，方便教絕，將所絕以名於玅耳。又迹中大教既起，本地大教不得興；今本地教興，迹中大教即絕。絕於迹大，功由本大，將絕迹之大名於本大，故言絕也。又本教若興，觀心之玅不得起；今入觀玅寂，言語道斷，本教即絕。絕由於觀，將此絕名，名於觀玅。為顯此義，故以絕為玅。今將迹之絕玅，玅上眾生法；將本地之絕玅，玅上佛法；將觀心之絕玅，玅上心法。前四絕橫約四教，今三絕橫約圓教(云云)。
昔四明祖師問學者曰：法華既顯一實，何故玄文釋題而明二玅？門人自仁答曰：法華為開權顯實之教，廼一代之所歸，五時之極唱，若不以二玅甄之，則一乘顯實，玅義難彰矣。且初相待論判粗玅者，彼此互形曰相，以他望己為待，葢待前四時七教之麤，方顯法華一乘之玅。良以昔日諸經機緣未熟，部味教觀兼但對帶，不若法華淳圓絕玅，是故為麤。故經云：正直捨方便，但說無上道。已今當說此法華經最為第一，以故此經純一無雜，獨得玅名，良有以也。次絕待論開麤顯玅者，絕前諸麤，無可形待也。葢以法華之玅有絕麤之功，故使昔日四時七教之麤，一經開顯，以一玅乘貫而絕之。麤即是玅，玅外無麤；權即是實，實外無權。譬如神仙九轉丹砂，點鐵成金，一成真金，不復為鐵。故經曰：決了聲聞法，是諸經之王，指汝所行，是菩薩道。開方便門，示真實相，一開之後，無所間然，無小無大，咸歸佛界，一切諸法皆是佛法，更無餘乘，直顯一實，是名絕待論玅也。然此二玅若非相待以判，則不顯法華超過諸說；若非絕待以開，則不知法華玅一切法。解釋一題，陳茲二玅，茲所謂抗折百家，超過諸說，其為吾祖乎！
通釋玅竟。別釋玅者，若鹿苑三麤、鷲頭一玅，皆迹中之說，約迹開十重論玅。此玅有迹、有本，本據元初，元初本玅，十重論玅。迹、本俱是教，依教作觀，觀復有十重論玅。迹中有眾生法玅、佛法玅、心法玅，各十重，合三十重。此與眾經論玅有同、有異，本中三十玅與眾經一向異。此六十重，一一皆有待玅，絕玅則有一百二十重。若破麤顯玅，即用上相待玅；若開麤顯玅，即用上絕待玅(云云)。
釋籤云：本迹各十具列在文，若觀心十竝皆附在諸文之末，或存或沒不別開章。既其觀心寄在諸文之下，今但約迹本兩門各具十玅，義各攝於心佛眾生。
迹中十玅者：一、境玅；二、智玅；三、行玅；四、位玅；五、三法玅；六、感應玅；七、神通玅；八、說法玅；九、眷屬玅；十、功德利益玅。云何境玅？謂十如境、因緣境、四諦境、三諦境、二諦境、一諦境、無諦境等，是諸佛所師，故稱境玅。經云：諸法如是相等，唯佛與佛乃能究盡諸法實相，實相是佛智慧門。門即境也。又云：甚深微玅法，難見難可了，我及十方佛，乃能知是相。即境玅也。智玅者，所謂二十智、四菩提智、下智、中智、上智、上上智；七、權實智；五、三智；一、如實智。以境玅故，智亦隨玅；以法常故，諸佛亦常。函葢相稱，境智不可思議，故稱智玅。經云：我所得智慧，微玅最第一。又以此玅慧求無上道，無漏不思議，甚深微玅法，唯我知是相(云云)。即智玅也。行玅者，謂增數行、次第五行、不次第五行，智導行故，故言行玅。經云：本從無數佛，具足行諸道，行此諸道已，道場得成果。又云：合掌以敬心，欲聞具足道。又諸法從本來，常自寂滅相，佛子行道已，來世得作佛。即行玅也。位玅者，謂三草位、二木位、一實位，玅行所契，故言位玅。經初天雨四華，表住、行、向、地，開、示、悟、入，亦是位義。乘是寶乘，遊於四方，四方是因位，直至道場是果位，即位玅也。三法玅者，謂總三法、縱三法、橫三法、不縱不橫三法、類通三法，皆秘密藏，故稱為玅。經云：佛自住大乘，如其所得法，定慧力莊嚴。大乘即真性，定即資成，慧即觀照，即三法玅也。感應玅者，謂四句感應、三十六句感應、三十五感應、別圓感應，水不上升，月不下降，一月一時普現眾水，諸佛不來，眾生不往，慈善根力見如此事，故名感應玅。經云：我於三七日，思惟如是事。又我以佛眼觀見六道眾生，又一切眾生皆是吾子，又遙見其父踞師子床，即感應玅也。神通玅者，謂報通、修通、作意通、體法通、無記化化通，無謀之應，稱緣轉變，若遠、若近、若種、若熟、若脫，皆為一乘，故言神通玅。經云：今佛世尊入于三昧，是不可思議，現希有事。即神通玅也。說法玅者，謂說十二部法、小部法、大部法、逗緣法、所詮法、圓詮法，如理圓說，咸令眾生開示悟入佛之知見，故言說法玅。經云：如來能種種分別巧說諸法，言辭柔軟，悅可眾心。身子云：聞佛柔軟音，深遠甚微玅。又其所說皆悉到於一切智地，又但說無上道，又已、今、當說最為難信難解，即說法玅也。眷屬玅者，謂業眷屬、神通眷屬、願眷屬、應眷屬，如陰雲籠月，群臣豪族前後圍繞，故言眷屬玅。經云：但教化菩薩，無聲聞弟子。即眷屬玅也。利益玅者，謂果益、因益、空益、假益、中益、變易益，猶如大海能受龍雨，故名利益玅。經云：現在、未來若聞一句一偈，皆與三菩提記。又須臾聞者，即得究竟三菩提。又若以小乘化我，即墮慳貪，此事為不可。又終不令一人獨得滅度，皆以如來滅度而滅度之，即利益玅也。
本門十玅：一者、本因玅；二、本果玅；三、本國土玅；四、本感應玅；五、本神通玅；六、本說法玅；七、本眷屬玅；八、本涅槃玅；九、本壽命玅；十、本利益玅。一、本因玅者，如來本初發菩提心行菩薩道所修因也。若十六王子在大通佛時弘經結緣，皆是中間所作，非本因也。若娑婆為墨，東行千界方下一點，點不點等盡抹為塵，一塵一劫復過於是百千萬億那由他劫，彌勒補處以出假智，直數世界尚不能知，況數其塵寧當得盡？特是如來巧喻顯其長遠之相，況以世智巧歷算數也。文云：我以佛眼觀彼久遠，猶若今也。唯佛能知如此久遠，皆是迹因，非本因也。若留中間之因，於後難信，是故法華拂迹除疑，權而非實。我本行菩薩道時不在中間，過是已前所行道者名之為本，故名本因玅。經云：我本行菩薩道，所成壽命今猶未盡。即是本之行因玅也。本果玅者，本初所行圓玅之因，契得究竟常樂我淨乃是本果，不取寂滅道場舍那成佛為本果也。尚不取中間之果以為本果，況舍那始成云何是本？但取成佛已來甚大久遠初證之果名本果玅。經云：我實成佛已來無量無邊億那由他劫。又云：我實成佛已來久遠若斯，但以方便教化眾生。作如此說，即本果玅也。本國土玅者，本既成果，必有依國，今既迹在同居，或在三土，中間亦有四土，本佛亦應有土，復居何處？經云：自從是來，我常在此娑婆世界說法教化。按此文者，實非今日迹中娑婆，亦非中間權迹處所，乃是本之娑婆，即本國土玅也。本感應玅者，既已成果，即有本時所證二十五三昧，慈悲誓願，機感相關，能即寂而照，名本感應玅。經云：若有眾生來至我所，我以佛眼觀其信等諸根利鈍。此即本時照機之智，即本感應玅也。本神通玅者，亦是昔時所得無記化化禪，與本因時諸慈悲合，施化所作神通，駭動最初可度眾生，故言本神通玅。經云：如來秘密之力。又中間文云：或示己身，或示他身，或說己事，或說他事。即是垂形十界，作種種像，騐本亦然，即本神通玅也。本說法玅者，即是往昔初坐道場，始成正覺，初轉法輪，四辯所說之法，名本說法玅。經云：是諸菩薩悉是我所化，令發大道心，今皆住不退，修學吾道法。又中間或說己事、或說他事，騐本亦然，即本說玅法也。本眷屬玅者，本時說法所被之人也。如下方住者，彌勒不識，即本眷屬玅。經云：此諸菩薩身皆金色，下方空中住，此等是我子，我從久遠來，教化是等眾。即本眷屬玅也。本涅槃玅者，本時所證斷德涅槃，亦是本時應處同居、方便二土。有緣既度，唱言入滅，即本涅槃玅。經云：又復言其入於涅槃，如是皆以方便分別。又云：今非入滅而便唱言當取滅度。化緣既訖而唱入滅，中間既唱涅槃，例本亦有涅槃，即本涅槃玅也。本壽命玅者，既唱入滅，則有長短、遠近、壽命，名本壽命玅。經云：處處自說名字不同、年紀大小。年即壽命，大小即長短、常無常也。中間既爾，本壽亦然，即本壽命玅也。本利益玅者，本業、願、通、應等眷屬，八番、十番饒益者，名本利益玅。經云：又以方便說微玅法，能令眾生發歡喜心。即中間利益。又云：聞佛說壽命劫數長遠，如是無量無邊阿僧祇眾生得大饒益。即迹中之益。迹與中間既爾，例本亦然，即是本利益玅也。
略引迹本二十重玅，標章引證如此。若廣釋者，具如玄文二卷之上至七卷之下(云云)。
釋玅法竟。次釋蓮華者，夫世間之華，有乎多種，或狂華無果，或有果無華，或一華多果，或多華一果，或一華一果，或前果後華，或前華後果。狂華無果，如牡丹華等，喻外道空修梵行，無所克獲。有果無華，如廣州有木名度，不華而實，喻外道計自然之果，此果無實。一華多果，如胡麻等，喻凡夫供養父母，報在梵天。多華一果，如桃李等，喻聲聞種種苦行，止得涅槃。一華一果，如柿等，喻緣覺一遠離行，亦得涅槃。前果後華，如爪稻等，喻須陀洹却後修道。前華後果可知，喻菩薩先藉緣修，生後真修。此等皆是麤華，不以為喻。唯此蓮華，華果俱多，可譬因含萬行，果圓萬德，故以為譬。又餘華麤，喻九法界十如是因果；蓮華玅，喻佛法界十如是因果。又以此華喻佛法界。迹本兩門，各有三喻。喻迹者：一、華生必有於蓮，為蓮而華，蓮不可見，此譬約實明權，意在於實，無能知者。經云：我意難可測，無能發問者。又云：隨宜說法，意趣難解。二、華開故蓮現，而須華養蓮，譬權中有實，而不能知。今開權顯實，意須於權。廣識恒河沙佛法者，秪為成實，使深識佛知見耳。三、華落蓮成，即喻廢三顯一，唯一佛乘直至道場。菩薩有行，見不了了，但如華開。諸佛以不行故，見則了了，譬如華落蓮成。此三譬迹門，從初方便引入大乘，終竟圓滿也。又三譬本門者：一、華必有蓮，譬迹必有本。迹含於本，意雖在本，佛旨難知，彌勒不識。二、華開蓮現，譬開迹顯本。意在於迹，能令菩薩識佛方便。既識迹已，不識於本，增道損生。三、華落蓮成，譬廢迹顯本。既識本已，不復迷迹，但於法身修道，圓滿上地也。此三譬譬本門，始從初開，終至本地。二門六譬，各有所擬。初重約佛界十如，施出九界十如。次重開九界十如，顯佛界十如。三重廢九界十如，成佛界十如。三譬攝得迹門始終盡。若得此意，十二因緣、四諦、三諦等智行位，乃至功德利益，亦用此譬譬之(云云)。第四重約本佛界十如，施出迹中佛界十如。第五重開迹中佛界十如，顯出本中佛界十如。第六重廢迹中佛界十如，成本中佛界十如。始終圓滿，開合具足，是為少分以蓮華為譬也。
多分譬者，譬如石蓮，烏皮在外白肉在內，四微為質卷荷欲生，微細眾具開華布須，蓮實房成初後不異，蓮華始終十義具足，譬佛界眾生始自無明終至佛果，十如是法無有缺減，此總譬也。若別譬者，譬如石蓮，黑則叵染硬則叵壞，不方不圓不生不滅，劫初無種故不生，今不異初故不滅，是名蓮子相。一切眾生自性清淨心亦復如是，不為客塵所染生死重積，而心性不住不動不生不滅，即是佛界。如是相淨，名曰一切眾生即菩提相，即其義也。譬如蓮子，雖復烏皮污泥之中白肉不改，一切眾生了因智慧亦復如是，五住淤泥生死果報，一切智性猶在不失，是名佛界。如是性故，言煩惱即菩提。又諸法不生般若生，即其義也。譬如蓮子，在淤泥中而四微不污，是名蓮子體。一切眾生正因佛性亦復如是，常樂我淨不動不壞，名佛界如是體。大經言：是味真正停留在山，草木叢林不能覆滅。即其義也。譬如蓮子，為皮殻所籠為泥所沒，卷荷在心而有生長之氣，一切眾生心亦如是，雖苦果所縛，集惑所沈，而能於中發菩提心，甚大雄猛，如獅子乳，如獅子筋弦，是名佛界如是力。經言：若發菩提心，動無邊生死，破無始有輪。閻浮人未見果，而能勇猛發心也。譬如蓮子，雖復微小，烏皮之內，具有根、莖、華、葉、鬚、臺，眾具頓足，是名蓮子如是作。一切眾生初發菩提心，亦復如是，明解決定，慈悲誓願，上求下化，誓取成就，志不疲退，是名佛界如是作。華首經言：一切諸功德，皆在初心中。即其義也。譬如蓮子，根依淤泥，而華處虗空，風日照動，晝夜增長，榮耀頓足。一切眾生亦復如是，從無明際，發菩提心，修菩薩行，出離生死，入法性中，因行成就，值於佛日，被神通風，其心念念入薩婆若海，此名佛界如是因。經言：於無量劫所作功德，不如五莖蓮華上然燈佛得功德多，此是真因成就。即其義也。譬如蓮華，鬚蕋圍繞，在華內蓮外，此名蓮華如是緣。菩薩亦復如是，於真因中，具足萬行六波羅蜜，一行一切行，資助於因，如鬚在華內。若得果時，眾行休息，如鬚在蓮外，是名佛界如是緣。經言：盡行諸佛所有道法。即其義也。譬如蓮華，華成結蓮，而華葉零落，臺子成實，此名蓮子如是果。菩薩亦復如是，真因所感無上菩提，大果圓滿，究竟成實，是名佛界如是果。故經言佛子行道已，來世得作佛，即其義也。譬如蓮實，房臺包遶，此名蓮子如是報。菩薩亦復如是，大果圓滿，無上報足，習果之果依於報果，如實依臺。經言如是大果報，久修業所得，即其義也。譬如泥蓮四微處，空蓮四微初後不異，此名蓮子本末等。一切眾生亦復如是，本有四德隱，名如來藏；修成四德顯，名為法身。性德、修德，常、樂、我、淨，一而無二，是為佛界十如本末究竟等。經言眾生如佛如，一如無二如，即其義也。是用蓮華譬十如境竟。次用蓮華譬十二因緣者，淤泥、水草、重復，通如上說也，即是無明支；種子能生力，即是行支；內有卷荷，華鬚備具，即是識、名色、六入、觸、受支；含潤愛、取、有支；團圓盤屈，不能得出，即是老死支；若能芽鋒萌動，鑽烏皮破，即是無明滅；不復在烏皮內生，即是諸行滅；出㲉，即是老死滅。此譬四種十二因緣也。
次用蓮華譬四諦者，烏皮譬界內苦，白肉譬界內集，泥譬界外集，水譬界外苦，道滅可知，此通譬四種四諦也。次用蓮華譬二諦者，蓮藕莖葉等譬俗，蓮藕莖孔空譬真，此通譬七種二諦也。次用蓮華譬三諦者，真俗如前，四微擬常樂我淨，譬中道第一義諦，此通譬五種三諦也。四微無生無滅譬一實諦，劫初無生今時無滅譬無諦無說也。用蓮華譬境玅竟。
次更譬九玅者，內有生性，譬中智玅；卷荷生性，譬空智玅；鬚葉生性，譬假智玅；蓮臺四微生性，譬中智玅。此三生性，譬一心三智玅也。蓮子雖小，備有根、莖、華、葉，譬行玅。莖即慈悲，葉即智慧，鬚即三昧，開敷即解脫。又葉以譬三慈者，覆水青葉，譬眾生緣慈；覆水黃葉，譬法緣慈；倚葉，譬無緣慈。倚荷若出，蓮生不久；無緣慈成，得記不久。又根、華、子、葉利益人，蜂即檀香，氣即尸生，泥不辱即忍，增長則精進，柔濕即禪，不污即慧，齊此譬行玅也。蓮譬理即位，芽鑽皮麤住位，芽出皮細住位，鑽泥欲定位，齊泥未到位，出泥在水四禪位，禪定如水，能洗欲塵，處水增長，譬無色位，齊此譬觀行。蓮華出水，譬破見思相似蓮華十信位；處空含而欲敷，譬十住位；鬚臺可識，譬十行位；隨日開迴，譬十回向位；敷舒成就，荷負蜂蝶，譬十地位；鬚葉零落，房子獨在，譬休息眾行，玅覺圓滿，果上無事，真常湛然，此皆譬位玅也。蓮有四微，譬真性軌；蓮房內虗，莖藕中空，譬觀照軌；臺鬚圍繞，譬資成軌，此譬三法乘玅也。蓮成處空，影臨清水，譬顯機顯應；影臨濁水，譬冥機冥應；影臨風浪之水，譬亦冥亦顯機應。大經云：闇中樹影，夜影臨水，譬非冥非顯機應。此等譬感應玅也。若風搖蓮華，東昂西倒，向南映北，下風則合，上風則開者，即譬東涌西沒，中涌邊沒等，此譬地動瑞。日暮華合，譬入定瑞。日出華開，譬說法瑞。遠望則紅，近望則白，赤華青葉，相映輝赫，譬放光瑞。流芳徧野，譬旃檀香風瑞。蕋粖飄颺，譬天雨華瑞。風雨飄洒，翻珠相棠，譬天皷自然鳴瑞。此等皆譬神通玅也。華合未開，譬隱一乘，分別說三。華葉正開，譬會三歸一，但說一乘。華落蓮存，譬絕教冥理。若知如來常不說法，乃名多聞。此等譬說法玅也。從一藕邊，更生一華，展轉復生無邊蓮華，譬業生眷屬玅。從一蓮房，墮子在泥，更生蓮華，展轉復生無量蓮華，譬神通眷屬玅。掘移彼藕，採彼蓮子，種於此池，蓮華熾盛，譬願生眷屬玅。彼池飛來，如遊絲薄霧，入於此池，蓮華熾盛，譬應生眷屬玅。魚鼈噞喁其下，蜂蝶翔集其上，譬眾生果報清涼之玅益。見者歡喜，譬於因益。採用其葉，譬三草益。採用其華，譬玅小樹益。採用其蓮，譬大樹益。採用其藕，譬玅實事益。此等譬功德利益。如是等譬，及餘無量譬喻，以譬迹中十玅(云云)。
次譬本者，譬如一池，蓮華始熟，熟已墮落，投於泥水，方復生長，乃至成熟，如是展轉，更生更熟，歲月既積，遂徧大池，華田布滿。佛亦如是，本初修因，證果已竟，為眾生故，更起方便，在生死中，示初發心，復示究竟，數數生滅，無數百千，本地垂應，俯同凡俗，更修五行。烏蓮更生莖葉，譬更修聖行；蓮子四微，稍稍增長，譬更修天行；荷葉始生，譬更修梵行；蓮子墮泥，譬同諸惡，更修病行；蓮荷始萌，譬同小善，更修孾兒行。如是三世益物，不可稱計，徧滿法界，無非分身、垂迹、開迹、廢迹等益(云云)。若非蓮華，何由徧喻諸法？若非玅法，何由取喻蓮華？法譬雙辨，故稱玅法。蓮華經者，訓法訓常，法則十界同尊，常則三世不易，復由聖人心口所宣，故言經也。釋通別兩名竟。