法華玄義釋籤 10.17

10.17

次通教三乘共位為二：初明三乘同異，次正明位文自分二：初共位如前，次義者文自為二：初二中二：初明立位意，次「乾慧」下正釋初文，又二：先指文，次立意。次正釋者，文相稍廣，於《止觀》中若讀彼文須知此意。於中二：先釋，次結判。釋中自為十：初乾慧地為四：初通立共意，次「而菩薩」下立別意，三釋四弘相，四從「是為」下辨異。釋四弘中，初誓廣，次三誓略。初誓又二：初釋，次引證。次性地中三：初立共意，次「而菩薩」下釋行相立別意，三「如三藏」下判位辨異。次八人見地為三：初立共意，次「而菩薩」下正釋，三「何者」下明立忍所以。次「復次」下明薄地為三：初立共意，次「而二乘」下斥二乘，三「菩薩」下正釋。言遊戲神通，具如《止觀》第五記。次「阿那含」下明離欲地，為四：初立共意，次斥二乘，三「菩薩能」下正釋，四「所以」下明立地所以，辨不同之相。初三如文。辨不同中二：初明觀諦用智不同，次「故大論」下引論證菩薩立名。次「阿羅漢地」去明已辦地，為二：初辨異，次引證。次「支佛」下明支佛地，指同羅漢，故云「亦如是」。次明菩薩地為四：初略立；次略辨；三「是則」下略釋，十地猶受菩薩之名，復名為佛地者，以佛地邊有菩薩地名，故知始終皆有菩薩位，故云「別為菩薩」；四「齊此」下辨盡不盡。次「過菩薩」下釋佛地，為二：初略立，次「五相」下辨異。於中三異，涅槃異中言「留舍利」者，若下本門中通佛亦言同入灰斷者，當教二義不定故，利鈍菩薩所見不同故。次簡名別義通及為菩薩立忍名等，具如《止觀》第六記。

Next, the shared stages of the three vehicles in the Shared Teaching has two [parts]: first, explaining the similarities and differences among the three vehicles; next, directly explaining the stages, which text naturally divides into two: first, the shared stages as before; second, the meanings, which text naturally divides into two. The first of the two has two: first, explaining the intention of establishing the stages; next, from "Dry Wisdom" downward, directly explaining the initial text, which again has two: first, pointing to the text, and next, establishing the intention. As for the proper explanation, the textual features are somewhat extensive; when reading that text in the Zhiguan, one must understand this intention. Within it are two: first, explaining; next, concluding and judging. Within the explanation, there are naturally ten [parts]: First, the stage of dry wisdom has four: first, comprehensively establishing the shared intention; next, from "yet bodhisattvas" downward, establishing the separate intention; third, explaining the characteristics of the four universal vows; fourth, from "this is" downward, distinguishing differences. In explaining the four universal vows, the first vow is extensive, and the following three vows are concise. The first vow again has two: first, explaining; next, citing proof. Next, the stage of nature has three: first, establishing the shared intention; next, from "yet bodhisattvas" downward, explaining the characteristics of practice and establishing the separate intention; third, from "as in the Tripiṭaka" downward, judging the stages and distinguishing differences. Next, the stage of the eight persons' seeing has three: first, establishing the shared intention; next, from "yet bodhisattvas" downward, directly explaining; third, from "why so?" downward, clarifying the reason for establishing patience. Next, from "furthermore" downward, clarifying the stage of thinning has three: first, establishing the shared intention; next, from "yet the two vehicles" downward, reprimanding the two vehicles; third, from "bodhisattvas" downward, directly explaining. As for roaming playfully in supernormal knowledges, it is fully as recorded in the fifth [fascicle] of the Zhiguan. Next, from "anāgāmin" downward, clarifying the stage of separation from desire has four: first, establishing the shared intention; next, reprimanding the two vehicles; third, from "bodhisattvas can" downward, directly explaining; fourth, from "the reason why" downward, clarifying the reason for establishing the stage and distinguishing differing characteristics. The first three are as in the text. Distinguishing differences has two: first, clarifying differences in contemplating the truths and employing wisdom; next, from "therefore the Great Treatise" downward, citing the treatise to prove the establishment of names for bodhisattvas. Next, from "stage of the arhat" onward, clarifying the stage of what was to be done has two: first, distinguishing differences; next, citing proof. Next, from "pratyekabuddha" downward, clarifying the pratyekabuddha stage points out its identity with the arhat, hence saying "it is also like this." Next, clarifying the bodhisattva stage has four: first, briefly establishing; next, briefly distinguishing; third, from "this is then" downward, briefly explaining that while the ten stages still bear the name of bodhisattva, they are also called Buddha stages, because adjacent to the Buddha stage there is the name of bodhisattva stage, whereby we know there are bodhisattva stages throughout from beginning to end, hence saying "separately being a bodhisattva"; fourth, from "up to this" downward, distinguishing whether they are exhausted or unexhausted. Next, from "surpassing the bodhisattva" downward, explaining the Buddha stage has two: first, briefly establishing; next, from "five marks" downward, distinguishing differences. Therein are three differences; regarding the nirvāṇa difference, where it says "leaving relics behind," if in the trace gate below the Buddha of the Shared [Teaching] is also said to equally enter ash and cessation, it is because within this teaching the two meanings are not fixed, and because what sharp and dull bodhisattvas perceive is different. Next, selecting specific names with shared meanings, and establishing the name of patience for bodhisattvas, and so forth, are fully as recorded in the sixth [fascicle] of the Zhiguan.