法華玄義釋籤 1.59

1.59

「譚記」者恐誤，應云「譚託」，謂託寶所譚理極也。圓是妙之別名，極是妙法之果。今寄果法以歎妙，如經「唯佛能知」，故云「敘名」。作此「敘」字者，敘謂敘述，申作者之意。作此「序」者，序謂庠序，如六瑞等為正說庠序，此非今意，故不書之。「會冥」者，謂得經體也。通則遍為諸法諸經諸行等體，別則唯在因果所取見於實相方名得體。今置通從別，故云「會冥」。以會冥故名宗家體。聞法繫珠是為圓因，得記示珠名為圓果，故以珠敘宗。又若論珠體非繫非示，還約於珠以論繫示，故成體家之宗，化周理顯法華之力，故云「俱寂是敘用」也。良以權實雙運，故調機入寂乃成於宗家之用。四華六動居一經之首，故云敘教。通序別序咸皆敘教，通由通漫，故略通從別，別序具五餘四尚寬，現瑞表報其相最切。就六瑞中餘四尚寬，未若四位天華、六番破惑動地，教意在此，故略引之。前開方便門引意故爾，本迹但是遠近之異，大師所釋其義已顯，故云「可知」。

As for "speaking of the record," it is feared to be an error; it should say "speaking of and relying on," meaning relying on the treasure place to speak of the ultimate principle. "Perfect" is another name for "wondrous"; "ultimate" is the fruit of the wondrous Dharma. Now, relying on the fruit Dharma to praise the wondrous—just as the sūtra says, "Only Buddhas can know it"—it therefore says "narrating the name." As for writing this character xù 敘 (to narrate): xù means to narrate and recount, expressing the author's intent. If written as this xù 序 (preface): xù means order or preface, just as the six auspicious signs and so forth are the order of the main exposition; this is not the present intent, so it is not written thus. "Converging and darkening" means obtaining the essence of the sūtra. Generally speaking, it universally serves as the essence for all dharmas, all sūtras, all practices, and so forth; specifically speaking, it resides solely in what is grasped by cause and fruit: seeing the true mark is only then called obtaining the essence. Now, setting aside the general and following the specific, it therefore says "converging and darkening." Because of converging and darkening, it is called the essence of the proponent of the central theme. Hearing the Dharma and having the jewel tied is the perfect cause; receiving the prediction and having the jewel shown is the perfect fruit; therefore, it uses the jewel to narrate the central theme. Furthermore, if discussing the essence of the jewel, it is neither tied nor shown; yet relying on the jewel to discuss the tying and showing, it thereby constitutes the central theme of the essence. The cycle of conversion being completed and the principle being revealed are the power of the Lotus Sūtra; hence it says "both being quiescent is narrating the function." Truly, because the provisional and the real are operated together, seasoning capacities to enter quiescence thereby constitutes the function of the central theme. The four flowers and six quakings are at the head of the entire sūtra, hence it says narrating the teaching. Both the general preface and the specific preface narrate the teaching. The general is broad and diffuse, so the general is omitted in favor of the specific; the specific preface has five [features], and the other four are still broad, whereas manifesting auspicious signs to indicate retribution is the most pressing aspect. Among the six auspicious signs, the other four are still broad, not matching the heavenly flowers of the four stages and the quaking of the earth in six rounds to shatter delusions; the intent of the teaching lies here, so it is briefly cited. The previous citation of intent in opening the expedient gate was just like this; origin and traces are merely the difference of distant and proximate; the Great Master's explanation has already made its meaning clear, so it says "it can be known."