法華玄義釋籤 11.2

11.2

三明伏斷中二：先正明圓位伏斷，次「復次」下兼明諸位。初文又二：初正明位，次判通別。初文中二：初凡、次聖。初凡位中二：先外、次內。初外中五：先立，次「諸教」下斥權，三「大經」下引證，四「例如」下引例，五「今此」下辨有無，亦兼斥權。初二如文。引證中云「大經」等者，第六云：「善男子聲聞之人有肉眼者，說有調魔，不為脩學大乘人說，故聲聞之人雖有天眼名為肉眼，學大乘者雖有肉眼名為佛眼。何以故？是大乘經名為佛乘，如是佛乘最上最勝。」經文雖約調魔而說，通一切法，準此可知。又聲聞所得天眼既貶同肉眼，故知所得慧眼，既未同於如來所得第一慧眼，若望佛眼，慧眼猶名為肉，以未見於中空故也。「迦陵頻伽」如《止觀》第一記。次內凡位中三：先立，次「如經」下引證，三「當知」下結位。初如文。次文二：先引此經，次引《纓珞》。此經中云「三陀羅尼」者，陀羅尼此云總持，此三各能總持諸法，如云一空一切空等，假中亦然，故名為總。疏云「旋」者轉也，轉一切法皆悉入空。言「百千萬億」者，以從數故，故名為假。中道法音能作內體方便故也。此三秖是一心三觀，持一切法通名總持，此中即是相似三總持也。次聖位者，「若入初住得真法音」者，謂破無明證真法性。若關中云：七住已上照體獨立神無方所。七住已前為證何法？不知復是何教七住？應廣破（云云）。

Under the third [heading], "Explaining Subduing and Severing," there are two parts: first, directly explaining subduing and severing in the stages of the Perfect [Teaching]; second, from "Furthermore" onward, additionally explaining the various stages. The first text also has two parts: first, directly explaining the stages; second, classifying the common and distinct [features]. In the first text there are two parts: first the ordinary [stages], and second the noble [stages]. In the first, the ordinary stages, there are two parts: first the outer [ordinary stages], and second the inner [ordinary stages]. In the first, the outer [ordinary stages], there are five parts: first, positing [them]; second, from "The various teachings" onward, reproaching the provisional; third, from "The Great Sūtra" onward, citing proof; fourth, from "For example" onward, citing a precedent; fifth, from "Now in this [case]" onward, discerning existence and non-existence, and also additionally reproaching the provisional. The first two are as in the text. Where it says "The Great Sūtra" and so on in citing proof, the sixth [fascicle] states: "Good son, to śrāvakas who possess the fleshy eye, one explains that there is taming of Māra; it is not explained for those who cultivate and train in the Great Vehicle. Therefore, although śrāvakas have the heavenly eye, it is called the fleshy eye; although those who train in the Great Vehicle have the fleshy eye, it is called the Buddha eye. Why is this? This Mahāyāna sūtra is named the Buddha Vehicle, and such a Buddha Vehicle is the most supreme and most excellent." Although the sūtra text is spoken in terms of taming Māra, it applies comprehensively to all dharmas, which can be known by extension from this. Furthermore, since the heavenly eye obtained by śrāvakas is deprecated as equivalent to the fleshy eye, one therefore knows that the wisdom eye they have obtained—since it is not yet equivalent to the foremost wisdom eye obtained by the Tathāgata—when viewed from the standpoint of the Buddha eye, is still named fleshy, because they have not yet seen the middle emptiness. "Kalaviṅka" is as in the notes to the first fascicle of the Zhiguan. Next, in the inner ordinary stages, there are three parts: first, positing [them]; second, from "As the sūtra says" onward, citing proof; third, from "One should know" onward, concluding the stages. The first is as in the text. The second text has two parts: first, citing this sūtra; second, citing the Yingluo. Where this sūtra speaks of the "three dhāraṇīs": "dhāraṇī" is translated here as "total retention" (zongchi); each of these three can totally retain all dharmas—as in saying that one emptiness is all emptinesses, and the same applies to the provisional and the middle—hence it is called "total." Where the commentary says "whirling" (xuan), it means turning: turning all dharmas so that they all enter into emptiness. Speaking of "hundreds of thousands of myriads of koṭīs" is because it derives from numbers, hence it is termed provisional. This is because the Dharma-voice of the Middle Way can serve as an expedient means for the inner essence. These three are simply the threefold contemplation in a single mind; retaining all dharmas is universally termed total retention, and here they are precisely the three total retentions of resemblance. Next, as for the noble stages, where it says "If one enters the first dwelling, one attains the true Dharma-voice," this means destroying ignorance and realizing the true Dharma-nature. If, as in the Guanzhong [interpretation], it says: "From the seventh dwelling onward, the illumination-essence stands alone, and consciousness has no fixed location." Before the seventh dwelling, what dharma was realized? One also does not know to which teaching's seventh dwelling this belongs. This should be extensively refuted (and so forth).