法華玄義釋籤 10.2

10.2

第四位妙為四：初明來意，次「但位」下略敘諸位權實，三「今經」下略述今經，四「小草」下依經廣解。初文中言「體宗用足」者，境，體也；行，宗也；智，用也。次文中言「地攝等論別敘一途」者，此等多是別教一門，義不兼於大小，方等諸經明位委悉不及《瓔珞》，般若諸經明位委悉不及《仁王》，然《瓔珞》偏存別門，《仁王》多在圓別及含通意，而並不明辨位之意，尚不辨麁妙，何況論開？故知但是當味明義而不辨於始終位意。所言「意」者，諸教何故權實不同？諸味何故增減差異？謂施開廢等即其意也。三今經者，先略敘意，次略屬對。初中今經明位雖即不及彼之二經明位似細，而今經義兼大小及開判等，則諸經未明。何者？如〈序〉天雨四華，〈方便〉開示悟入，〈譬喻〉遊於四方，〈化城〉五百由旬，並迹門實位也；草菴、化城、三草二木並迹門權位也。分別功德始從無生即初住也，乃至一生即等覺也，此亦本實位也。菴城被廢唯存渚宅，草木並依一地一雨，此是會諸權位，咸歸一實，故云麁判權實。「文不盡度」者，相傳云：西方《法華》布一由旬。次屬對中二：初引經，次屬對。四廣釋者，文中自分三草二木及以一實以為六位。

Fourth, the wondrousness of stages consists of four parts: first, explaining the reason for its introduction; next, from “However, as for the stages...” onward, briefly recounting the provisional and real among the stages; third, from “The present sūtra...” onward, briefly setting forth the present sūtra; and fourth, from “Lesser herbs...” onward, explaining at length in accordance with the sūtra. In the first passage, stating that “the essence, central theme, and function are complete” means: the objective realm is the essence; practice is the central theme; and wisdom is the function. In the second passage, stating that “the treatises such as the Daśabhūmikā and the Saṃgraha separately recount a single pathway” means: these are mostly a single approach of the Separate Teaching, whose meaning does not encompass both the Great and Small [Vehicles]; the various Vaipulya sūtras are less detailed in explaining stages than the Yingluo jing; and the various Prajñāpāramitā sūtras are less detailed in explaining stages than the Renwang jing. Yet the Yingluo jing solely preserves the approach of the Separate [Teaching], and the Renwang jing is mostly concerned with the Perfect and the Separate as well as including the meaning of the Common [Teaching], and neither clearly distinguishes the purpose behind distinguishing the stages; they do not even distinguish the crude and the wondrous, let alone discuss the opening [of the provisional to reveal the real]. Thus we know that they merely explain the doctrine according to the flavor at hand, without distinguishing the intention behind the stages from beginning to end. As for what is called the “intention,” why do the teachings differ in provisional and real? Why do the various flavors vary in increase and decrease? It refers to bestowing, opening, discarding, and so forth being precisely this intention. Third, regarding the present sūtra, it first briefly recounts the intention, and next briefly matches [the stages] to them. In the first part, although the present sūtra's explanation of the stages may not seem as fine as the explanation of stages in those two sūtras, the present sūtra's meaning encompasses both the Great and Small [Vehicles] as well as opening, classifying, and so on, which have not been clarified in those various sūtras. What does this mean? For example, the rain of the four heavenly flowers in the “Introductory” chapter, opening, demonstrating, awakening to, and entering in “Expedient Means,” roaming to the four quarters in the “Parable,” and the five hundred yojanas in the “Apparitional City” are all the real stages of the trace gate. The straw hut, the apparitional city, and the three herbs and two trees are all the provisional stages of the trace gate. In “Distinction of Merits,” starting from non-arising is precisely the first abode, up to one more lifetime which is equal enlightenment; these are also the real stages of the origin [gate]. The hut and city being discarded and only the islet and residence remaining, and the herbs and trees all relying on the one ground and the one rain—this is the integration of all provisional stages so that all return to the one reality; hence it says “roughly classifies the provisional and the real.” As for “the text does not completely measure [it],” tradition says that in the Western Regions the Lotus Sūtra spreads over one yojana. Next, within matching them, there are two parts: first, citing the sūtra, and next, matching them. Fourth, regarding the detailed explanation, the text itself divides into the three herbs, the two trees, and the one reality, making six stages.