法華玄義釋籤 10.36

10.36

次「行人」下明第五品，中二：亦先明位相，次「具足」下結位。初文二：先總明，次「若布施」下別示六度之相。故知正行六度文中，為欲略明圓境故，云「十界依正俱捨」。廣明行相，應如隨自意及《止觀》，正助合行、事理不二方名正行。若取其意，但用三藏事、六度相，皆以實相融令不二無非法界，即是其相。「無畏等施」者，論有三施，謂資生、無畏、法。捨於依正名施資生，略不言法故云「等」也。次結歎，可知。三決位中「類如三藏念處位」等者，但大小相望俱是外凡，不論內觀及境優劣，下去格位一切皆然，一一品中皆應具十更倍增明，文無者略。故十信初復重牒云「令五倍深明」也。

Next, from "The practitioner" downward clarifies the fifth grade, having two parts: also first clarifying the characteristics of the stage, and next, from "Fully endowed" downward, concluding the stage. In the first text there are two: first generally clarifying, and next, from "If giving" downward, specifically indicating the characteristics of the six pāramitās. Thus one knows that in the text on properly practicing the six pāramitās, wishing to briefly clarify the perfect realm, it says "completely relinquishing both the dependent and proper [rewards] of the ten realms". Broadly clarifying the characteristics of practice should be as in [the contemplation of] following one's own mind and the Zhiguan; only when primary and auxiliary practices are performed together and phenomena and principle are non-dual is it called proper practice. If one grasps its intention, one merely uses the phenomenal characteristics of the six pāramitās of the Tripiṭaka, all fused through true reality to be non-dual, nothing being other than the Dharma realm—that is its characteristic. As for "giving fearlessness and so forth": the treatise mentions three kinds of giving, namely material goods, fearlessness, and the Dharma. Relinquishing the dependent and proper [rewards] is called giving material goods; abbreviating and not mentioning the Dharma, it therefore says "and so forth". Next, the concluding praise is understandable. In the third, determining the stages, as for "analogous to the station of mindfulness stage of the Tripiṭaka" and so forth: this is merely comparing the Hīnayāna and Mahāyāna as both being external worldlings, without discussing the superiority or inferiority of internal contemplation and sphere; all subsequent stage evaluations are like this. In each single grade, all ten should be fully present and increasingly clarified; their absence in the text is an abbreviation. Therefore, at the beginning of the ten faiths, it repeats: "causing it to be fivefold more deeply clarified".