法華玄義釋籤 10.31

10.31

此十章次第者，理雖無名，理藉名顯，名下有義，方顯所詮，義上有名，方知詮異，故名義一章最居於首。既知圓門名義，次辨所詮位數，乃識圓位開合不同。雖知位數，位數本為分別斷伏，若不識者徒設何為？故次明斷伏。既知斷伏，應明斷伏功用不同，既知圓門斷伏功用，若不望前諸位皆麁，焉知此位諸位中最？既知麁妙，何不純說一實之位，何用前來諸麁位耶？應知麁妙皆為緣興，緣既迭興，事須迭廢，《法華》前教迭興迭廢，約人雖廢，其法仍存，況大小並興受益不等？若顯若密當座殊源，若橫若竪法味差降，時熟化畢咸會《法華》，根緣既同應無異迹，諸麁至此妙理斯均，是故須有開顯相也。雖始立名義終至開權，權實諸位理須憑據，雖不孟浪有始有卒，其唯聖人。既是佛之本意，不得不委辨其大體，故以十門括於一化，方了《法華》妙位之意。於中先釋名義，中二：先指下文，次辨今意又二：先標列三意，次釋。釋中自三，今釋初意中二：先述，次釋。述中先述二名與小教同，次結。次「何者」下釋，釋中先釋初名中經，但述應供之名，今具以羅漢果上三義釋之，一一文中皆以偏顯圓。言「三種意陰」者，二乘在彼三中之一，今通言之，故云「三種」，非謂二乘盡具三也。言「意陰」者，由意生陰名為意陰，又作意生陰名為意陰，又意即是陰名為意陰。前之兩釋從因得名，後之一釋從果得名。又雖名意陰，亦可具五。何者？佛尚具足常色等五，況復因人？但小教中不云界外更有生處。然不了教尚云滅心，何況於色？「淨名曰其供汝」者，此借《淨名》折挫之言。彼經挫其同於悲境，當知聲聞應供義偏。次釋後名，可知。次釋名別義圓，五十二名不異於別，從初至後觀圓證圓，《止觀》第六卷末云「借下成高」，此之謂也。次名義俱圓者，從始至終無非佛眼佛智。言「入室」等者，皆云「如來」，故知名圓。既云諸法空座，大慈悲室如來莊嚴，故知義圓。

Regarding the sequence of these ten chapters: although the principle has no name, the principle relies on names to be revealed; under a name there is a meaning, which then reveals what is expressed; above the meaning there is a name, which then makes known the differences among what is expressed. Therefore, the single chapter on Names and Meanings is placed at the very beginning. Having known the names and meanings of the perfect portal, one next distinguishes the number of stages that are expressed, thereby recognizing the differences in opening and merging the perfect stages. Although one knows the number of stages, the number of stages is fundamentally for distinguishing severing and subduing [delusions]; if one does not know this, what is the use of establishing them in vain? Therefore, severing and subduing are explained next. Having known severing and subduing, one should explain the differences in the function of severing and subduing. Having known the function of severing and subduing in the perfect portal, if one does not compare them against the preceding stages as all being crude, how could one know that this stage is supreme among all stages? Having known the crude and the subtle, why not exclusively expound the stage of the single reality—what need is there for all the preceding crude stages? One should know that both the crude and the subtle arise on account of conditions. Since conditions arise in alternation, matter-of-factly they must be set aside in alternation. Teachings prior to the Lotus Sūtra arose in alternation and were set aside in alternation; although set aside in terms of persons, their dharmas still remain, not to mention that the Mahāyāna and Hīnayāna arose together with unequal benefits received. Whether explicit or secret, their sources differed in the very assembly; whether horizontal or vertical, the flavors of the Dharma had gradations. When the time ripened and conversion was complete, all converged in the Lotus Sūtra. Since their capacities and conditions were the same, there should be no diverse traces; when all crude [teachings] reached this point, the subtle principle was equalized. Therefore, there must be the characteristics of opening and revealing. Although beginning with establishing names and meanings and ending with opening the provisional, the various provisional and real stages must logically have evidence. Although not reckless, to have a beginning and an end belongs solely to the Sage. Since this is the fundamental intention of the Buddha, one cannot but comprehensively distinguish its general framework; therefore, ten portals are used to encompass his entire lifetime of teaching, so that one can at last comprehend the intention of the subtle stages in the Lotus Sūtra. Herein, first expounding names and meanings has two parts: first pointing to the text below, and next distinguishing the present intention. The latter also has two parts: first listing the three intentions, and next explaining them. The explanation itself has three parts. Now in explaining the first intention, there are two parts: first recounting, and next explaining. In recounting, it first recounts that the two names are shared with the small teaching, and next concludes. Next, from "Why is that?" downward is the explanation. In the explanation, first explaining the first name in the sūtra only recounts the name "Worthy of Offerings"; now it is fully explained in terms of the three meanings of the arhat fruit, each passage using the partial to reveal the perfect. As for "the three kinds of mind-made aggregates", the two vehicles belong to one among those three; now speaking broadly, it says "three kinds", not that the two vehicles possess all three. As for "mind-made aggregates", aggregates generated on account of the mind are called mind-made aggregates; further, aggregates produced by mental application are called mind-made aggregates; further, the mind itself being the aggregates is called mind-made aggregates. The former two explanations derive their names from the cause; the latter one explanation derives its name from the fruit. Furthermore, although called mind-made aggregates, they can also possess the five [aggregates]. Why is that? Even a Buddha fully possesses the five such as eternal form, how much more so people on the causal stage? It is only that in the small teaching it is not said that there are other birthplaces beyond the realm [of samsāra]. Yet the non-definitive teaching still speaks of extinguishing the mind, how much more so form? As for "Vimalakīrti said: If you are [worthy of] receiving offerings", this borrows Vimalakīrti's words of rebuke. That sūtra rebuked him for being identical to an object of pity; one should know that the śrāvaka's meaning of "Worthy of Offerings" is biased. Next, the explanation of the second name is understandable. Next, explaining names as distinct and meanings as perfect: the fifty-two names are no different from the Separate [Teaching], yet from beginning to end the contemplation is perfect and the realization is perfect. As the end of the sixth fascicle of the Zhiguan says: "Borrowing the lower to achieve the higher"; this is what is meant. Next, as for names and meanings both being perfect: from beginning to end, none are other than the Buddha eye and Buddha wisdom. As for "entering the room" and so forth: all speak of the "Tathāgata", hence one knows the names are perfect. Since it speaks of the empty seat of all dharmas, the room of great compassion, and the adornments of the Tathāgata, one knows the meanings are perfect.