法華玄義釋籤 10.18

10.18

今文為二：初釋，次料簡。初文為四：初來意，次列別位，三對位，四「是則」下結。初二如文。三對位中前九地如文，至佛地中先指前文，通教十地於別但名菩薩地也。次「此佛」下與三藏辨同異，言「三藏佛一日三時照機」者，諸部《阿含》及《大論》皆有此說，云佛一日三時入定求可度機，以約教門不能常見故也。亦如《摩耶經》阿難近在於後，而便問言阿難今者為在何許？又問祇洹何故多烏？小近尚自不知，豈能任運常照？次料簡中初問可解。答中明此通位教相多異，致使人師各據一途。於中二：先見，次思。初中三：先出同異，次「但通教」下難，三「若斷」下縱。次思惑中二：先出異，次兼前總判。略云「不可定執」者，通義不可定判，教門利他時長機雜故令爾也。次問答中三：先略判，次「何者」下釋，三「此乃」下正判。次問者，「問大論三處明燋炷」等者，謂乾慧地，初地，初住。《大論》四十八明四十二字門，即初住已上也。第四十九明菩薩初歡喜地乃至法雲地，廣明修治地業，續此文後即云復次地有二種：一者但菩薩地，二者共菩薩地，所謂乾慧地乃至佛地。故知三教明矣。故知此中問意與《止觀》稍似有殊，此以三教為問，見地燋炷置而不論，若得此意則《止觀》文宛然自別。次問「利人應無十地」者，問意利人既於初地斷見，應二地乃至四地斷思，六七地成佛，是則無十地耶？答意者教門具有，於利人不制，秖如超果得阿羅漢，可令餘三果亦無人耶？次問意者，別圓若有利人，應在地前住前燋炷耶？答意者，雖有利鈍，斷位必定。

The present text has two [parts]: first the explanation, and next the analysis. The first text has four [parts]: first the introductory purpose, next the enumeration of separate stages, third the correlation of stages, and fourth, from "this then" onward, the conclusion. The first two are as in the text. In the third, the correlation of stages, the first nine bhūmis are as in the text; reaching the Buddha-bhūmi, it first refers to the preceding text: the ten bhūmis of the Shared Teaching are, in the Separate [Teaching], merely termed the bodhisattva bhūmis. Next, from "this Buddha" onward, it distinguishes similarities and differences with the Tripiṭaka [Teaching]. Saying that "the Buddha of the Tripiṭaka illuminates capacities three times a day": the various Āgamas and the Da zhidu lun all have this explanation, saying that three times a day the Buddha enters samādhi to seek capacities that can be saved, because in terms of this teaching-gate he cannot constantly illuminate. It is also like the Māyā Sūtra where Ānanda was right nearby behind him, yet he asked, "Where is Ānanda now?" and further asked, "Why are there so many crows at Jetavana?" If he did not even know what was minor and near, how could he spontaneously and constantly illuminate? Next, in the analysis, the initial question is easy to understand. The answer explains that the teaching-aspects of these shared stages have many differences, causing lineage masters each to rely on one particular path. Within this there are two: first the [delusions of] view, and next [the delusions of] thought. In the first there are three: first setting forth the similarities and differences; next, from "but the Shared Teaching" onward, questioning; third, from "if severed" onward, granting. Next, under the delusions of thought, there are two: first setting forth the differences, and next synthesizing the preceding in a general determination. Briefly stating "they must not be rigidly clung to" means that the shared meaning cannot be definitively determined; because the teaching-gate's [time for] benefiting others is long and the capacities are mixed, it is made so. Next, in the question and answer, there are three: first a brief determination; next, from "why so" onward, an explanation; third, from "this is precisely" onward, the correct determination. Next, regarding the question: as for "Asking that the Da zhidu lun in three places explains the scorched wick", etc., this refers to the dry wisdom bhūmi, the first bhūmi, and the first abodement. Fascicle forty-eight of the Da zhidu lun explains the forty-two letter gates, which are from the first abodement upward. Fascicle forty-nine explains the bodhisattva's first bhūmi of joyful delight up to the Dharmameghā-bhūmi, extensively explaining the purification and cultivation of the activities of the bhūmis; continuing immediately after this text it says: furthermore, there are two kinds of bhūmis: first, the bhūmis solely for bodhisattvas, and second, the bhūmis shared with bodhisattvas, namely from the dry wisdom bhūmi up to the Buddha-bhūmi. Hence one knows that the three teachings are clear. Therefore one knows that the intention of the question here slightly differs from that in the Zhiguan: here the question is posed in terms of the three teachings, setting aside without discussion the scorched wick of the stage of seeing. If one grasps this intention, the text of the Zhiguan is clearly distinct on its own. Next, regarding the question "sharp [faculties] should have no ten bhūmis": the question's intention is that since a person of sharp faculties severs views at the first bhūmi, they should sever thought at the second bhūmi up to the fourth bhūmi, and attain buddhahood at the sixth or seventh bhūmi; if so, would there be no ten bhūmis? The meaning of the answer is that the teaching-gate possesses all of them, but does not restrict those of sharp faculties—just as when someone leaps over fruits to attain arhatship, could that cause the other three fruits to have no people as well? Next, the question's intention is: if the Separate and Perfect [Teachings] have people of sharp faculties, should they [have the] scorched wick before the bhūmis or before the abodements? The meaning of the answer is that although there are sharp and dull [capacities], the stages of severance are fixed.