法華玄義釋籤 10.4

10.4

中草位中二：先定人以判因果，次正釋。釋中三：先破古，次略示二論，三廣釋有門。「二十七賢聖」者，《中阿含．三十福田經》「長者問佛：福田有幾？佛言：學人有十八，無學有九。學十八者，謂信行、法行、信解、見得、身證、家家、一種子、向初果、得初果、向二果、二果、向三果、三果，及五種含，謂中、生、行、不行、上流。九無學者，思、進、退、不退、不動、住、護、慧、俱。」《俱舍》文同，應更檢《成論》。正釋中二：先標，次釋。釋中即二乘也。初聲聞中先賢、次聖。初賢中二：先列，次釋。釋中三：先釋名，次功能，三正釋。功能中七賢位已於智妙中略辨。今云「愛見四諦」者，秖是愛見二惑所依，雖有愛見皆屬於見，具如八十八使中說。正釋中文自為七：初五停治五障，具如《止觀》第七對治中。言「苦諦為初門」者，後文以支佛集諦為初門，聲聞苦諦在初，復初觀四念處故，支佛無明居因緣首，初破愛取有故。「境總觀總」者，以四觀通觀四境。「境別觀總」者，於一一境四觀觀之。「境總觀別」者，以一一觀總觀四境。三二類知。「煖」等諸文智中已辨。今明次位略知深淺，仍略於彼，若欲廣知，應尋諸論。

In the stage of the middling herbs, there are two parts: first, determining the person to evaluate causes and fruits; and next, correctly explaining. Within the explanation there are three: first, refuting old interpretations; next, briefly showing the two treatises; and third, broadly explaining the gate of existence. As for the “twenty-seven worthy and noble ones,” the *Thirty Fields of Merit Sūtra* of the Madhyama-āgama states: “An elder asked the Buddha: ‘How many fields of merit are there?’ The Buddha said: ‘There are eighteen trainees and nine non-trainees. The eighteen trainees are: practitioner through faith, practitioner through Dharma, one liberated through faith, one attained through view, bodily witness, house to house, single seed, advancing toward the first fruit, attaining the first fruit, advancing toward the second fruit, second fruit, advancing toward the third fruit, third fruit, and the five kinds of non-returners: intermediate, rebirth, exertion, non-exertion, and upstream. The nine non-trainees are: [arhat through] reflection, progression, retrogression, non-retrogression, immovable, abiding, guarding, wisdom, and both [liberations].’” The Kośa text is identical; one should further consult the Satyasiddhi-śāstra. Within the correct explanation there are two parts: first, identifying them; next, explaining them. The explanation concerns the two vehicles. First, among the voice-hearers, first come the worthy, then the noble. First, among the worthy, there are two parts: first, listing them; next, explaining them. Within the explanation there are three: first, explaining the names; next, their functions; and third, correctly explaining. Regarding functions, the stages of the seven worthies have already been briefly distinguished in the wondrousness of wisdom. What is now called “the four noble truths of attachment and views” simply refers to what the two delusions of attachment and views rely upon; although both attachment and views are present, they all belong to views, as fully explained in the eighty-eight anusayas. In the correct explanation, the text itself divides into seven: first, the five cessations curing the five hindrances, fully as in the seventh [fascicle] on counteractions in the Zhiguan. Regarding “the truth of suffering being the initial gate,” later in the text the truth of origin is the initial gate for pratyekabuddhas; for voice-hearers, the truth of suffering is first, and also because they initially contemplate the four applications of mindfulness; for pratyekabuddhas, ignorance stands at the head of dependent origination, because they initially destroy attachment, clinging, and becoming. “Total object and total contemplation” means using the four contemplations to comprehensively contemplate the four objects. “Distinct objects and total contemplation” means contemplating each individual object with the four contemplations. “Total object and distinct contemplation” means using each individual contemplation to totally contemplate the four objects. The third and second [types] should be known in similar fashion. The texts on “warmth” and so forth have already been distinguished under wisdom. Now, clarifying their sequential stages is to briefly understand the shallow and deep, and is still more concise than that; if one wishes to know them in detail, one should search the various treatises.