法華玄義釋籤 10.32

10.32

次明位數，如名義俱圓中雖並以佛知見之言謂之為俱，然諸教大量須曉位數方能引於行者心期。於中二：標列，次釋。釋自三：先釋數中四，先列古師，次「今謂」下斥舊，三「又有」下重述破，四「論諸」下正明今意。初師意者，並列無位之文，或生臆見未當大途，或引經文不曉聖者意別，是故須破。「頓悟初心即究竟」者，然《華嚴》中位兼圓別，人不通曉兩教位意，又復不達圓位始終，直指初心以為妙覺，唯尚頓門成佛速疾，乃成圓教後位徒施，兼成出佛煩重之過，故依舊判誠為未可。次斥中三：初總斥中云「悉是偏」者，約理則證法無名，約事則不無諸位，故知諸師偏從理說。次「然」下別述難意。前之三師並云頓悟，故總以一頓悟斥之，引經失旨其理自虧，故知悟即初住，未悟即住前。既許有悟與不悟，何妨兩位俱有淺深，乃成五十二位耶？三「究竟」下引經部所明皆有兩意，如何獨以無位為語？次重述中二：先述、次難。初文者，此師意者，兼斥前之三師，故立定言。次「今例」下以見證為難，又三：先正舉權實兩證，次引《大論》譬，三引《普賢觀》證。初如文。引《大論》中二：先引論，次例論意，謂江海淺深。引《普賢觀》云：「大乘因有」等者，雖俱實相因果灼然，若有因果即有深淺，如《止觀》中及此下文圓漸漸圓四句料簡，則圓家之漸，冷然可知。次正明今意為三：初總述用位意，次「還約」下列位數，三「今於」下釋。初文言「隨順契經」等者，是佛所說契教根理，乃如符契，故名為「契」。佛尚赴機以說諸位，末代弘教應順聖言；若不爾者，如來何故為此凡下遍說諸位？故知皆為令物聞位，歡喜生善破惡發真，即是明位利益意也。故今依諸教如下所引是也。次列，可見。三釋中二：先述今文所立，次廣釋諸位。初文者，先述、次釋。釋中先大師，次私釋。前文為三：先正釋，次「如此」下結歎，三「若欲」下決位。初自為五，初品文者，又二：先述境，即圓聞而起信也。一塵中有大千經卷，如《止觀》第三記。次「欲開」下依信起行，又二：先正明十乘行法，次「舉」下結束示位。初文者又三：初總明行意，次「圓行者」下總示行相，三「略言」下別示行相。先舉數，次列圓行為十者，即十法成乘，廣論具如《止觀》第五初至第七末。今此正意論於教門，是故觀法文相稍略，故但略列與前三教以為比決，顯經圓意。

Next, clarifying the number of stages: as in "names and meanings both being perfect", although they are all referred to as both by the words "Buddha's knowledge and vision", nevertheless, the great capacity of the various teachings requires an understanding of the number of stages in order to guide the aspirations of practitioners' minds. Herein there are two: listing, and next explaining. The explanation itself has three parts. First, in explaining the number there are four: first listing ancient masters; next, from "Now I say" downward, refuting the old; third, from "There are also" downward, restating and refuting; fourth, from "Regarding the various" downward, properly setting forth the present intention. As for the first master's view: he collated passages on having no stages, either generating personal conjectures that did not meet the broad path, or citing sūtra texts without understanding the Sage's differentiated intentions; therefore he must be refuted. As for "sudden awakening at the initial mind is itself the ultimate": in the Avataṃsaka Sūtra the stages combine both the Perfect and the Separate; people do not comprehend the intention of the stages in the two teachings, and furthermore fail to fathom the beginning and end of the perfect stages, directly pointing to the initial mind as Wonderful Enlightenment, valuing only the sudden portal's rapid attainment of Buddhahood. This results in the subsequent stages of the Perfect Teaching being set forth in vain, and also incurs the fault of having the Buddha appear repeatedly and redundantly; therefore, relying on the old judgment is truly untenable. Next, in the refutation there are three: First, in the general refutation, saying "all are biased" means that in terms of principle, the realized Dharma has no name, while in terms of phenomena, the various stages are not nonexistent; thus one knows the various masters spoke biasedly from principle. Next, from "However" downward, the intention of the objection is stated separately. The previous three masters all spoke of sudden awakening, so they are generally refuted with a single "sudden awakening": citing sūtras while missing their purport, their reasoning is inherently deficient. Thus one knows that awakening is the initial dwelling, while non-awakening is prior to the dwellings. Having conceded that there are awakening and non-awakening, what prevents both stages from having shallowness and depth, thereby forming fifty-two stages? Third, from "ultimate" downward, citing the sūtra divisions shows that all have two meanings; how could one speak exclusively of having no stages? Next, in restating there are two: first restating, and next objecting. As for the first passage: this master's intention also refutes the previous three masters, hence he establishes definitive statements. Next, from "Now by analogy" downward, objections are raised through visible verification, which also has three: first directly adducing the two verifications of provisional and real; next citing the metaphor from the Da zhidu lun; third citing the verification from the Samantabhadra Contemplation Sūtra. The first is as in the text. In citing the Da zhidu lun there are two: first citing the treatise, and next analogizing the treatise's intention, referring to the shallowness and depth of rivers and seas. Citing the Samantabhadra Contemplation Sūtra saying "the Mahāyāna cause has..." and so forth: although both are true reality, cause and effect are distinct; if there are cause and effect, there are depth and shallowness. As in the Zhiguan and below in this text with the fourfold analysis of "perfect-gradual" and "gradual-perfect", the gradual within the Perfect family is clearly evident. Next, properly setting forth the present intention comprises three: first generally recounting the intention of using stages; next, from "Again based on" downward, listing the number of stages; third, from "Now regarding" downward, explaining them. In the first passage, saying "in accordance with the sūtras" and so forth: what the Buddha taught matches the teachings, faculties, and principles, just like matching tally-tokens, hence called "matching". Even the Buddha accommodated capacities to teach the various stages; those propagating the teaching in the final age should accord with the sacred words. If not so, why would the Tathāgata comprehensively expound the various stages for ordinary people? Thus we know that all was to cause living beings to hear of the stages, rejoice, generate goodness, eradicate evil, and manifest reality—that is the intention of explaining the benefit of stages. Therefore, now relying on the various teachings, it is as cited below. The next list is evident. In the third, the explanation has two: first recounting what is established in the present text, and next broadly explaining the various stages. In the first text, there is first recounting, then explaining. In the explanation, there is first the Great Master's, then the personal explanation. The former text has three parts: first directly explaining; next, from "Like this" downward, concluding with praise; third, from "If one wishes" downward, determining the stages. The first itself has five parts. In the text on the first grade, there are also two: first recounting the sphere, namely generating faith upon hearing the perfect. Within a single particle of dust there are sūtra scrolls of a great trichiliocosm, as recorded in the third fascicle of the Zhiguan. Next, from "Wishing to open" downward, generating practice based on faith also has two: first directly clarifying the practice of the ten vehicles, and next, from "Raising" downward, concluding and indicating the stages. In the first text, there are again three: first generally explaining the intention of practice; next, from "The perfect practitioner" downward, generally indicating the characteristics of practice; third, from "Briefly speaking" downward, specifically indicating the characteristics of practice. First raising the number, and next listing the perfect practices as ten: these are the ten dharmas forming the vehicle, broadly discussed fully from the beginning of the fifth to the end of the seventh fascicle of the Zhiguan. Now, the primary intention here is to discuss the doctrinal portals, so the textual characteristics of the contemplation methods are somewhat abbreviated; therefore they are only briefly listed and compared with the previous three teachings to reveal the perfect meaning of the sūtra.