法華玄義釋籤 11.26

11.26

次別開者具應四教，三藏菩薩居初者，義同凡故。「開三藏」去皆云「置毒」者，不同不定，昔時置毒今方毒發，今法華經非不定教，但是即座聞於開權，能破無明，義同毒發，諸位不同，稍似不定，故借置毒殺人之言。三比決中二：先結前，次舉譬。譬中二：先譬、次合。譬中云「小國大臣」等者，前之三教名為「小國」，教主已下皆名為「臣」，臣中高位名之為「大」，兩教羅漢及通九地、別教十住，開入圓教名為「來朝」，並失羅漢及地住等次位之名，名「失本位」。「雖預行伍」等者，如阿羅漢按位入圓，雖預六根行伍位次，比於本從圓隨喜來，乃成限外空位菩薩，故云「空官」。此據初入作如此說。久聞觀轉惑破行成，還同舊位行伍之限。若圓大國凡夫小臣名名字佛，故曰「憑寄」。「膂」者脊也。《說文》云「骨也」。秖是全以身心寄託佛境耳。能觀色心即是法性，故名「憑寄佛法界」也。未入品位不能益他名爵未高，乃為九界之所敬貴。次合中二：先合，次況。合中初從「諸教」去略合也。初合小國大臣，從「圓」去合大國小臣。

Next, opening separately should completely encompass the four teachings. That the bodhisattva of the Tripiṭaka Teaching is placed first is because their meaning is identical to ordinary beings. From "Opening the Tripiṭaka..." onwards, it always says "administering poison"; this is different from the indeterminate [teaching], where poison was administered in the past and only now takes effect. The present Lotus Sūtra is not an indeterminate teaching; it is simply that upon hearing the opening of the provisional right on their seats, they are able to break ignorance, which is identical in meaning to the poison taking effect. Because the various stages differ and somewhat resemble the indeterminate, he borrows the phrasing of administering poison to kill a person. In the third part, comparing and assessing, there are two parts: first, concluding the preceding; next, raising a metaphor. In the metaphor, there are two: first, the metaphor; next, the application. In the metaphor, where it says "a great minister of a small state" and so forth: the preceding three teachings are called "small states"; from the lord of the teaching downwards, all are called "ministers"; high positions among ministers are called "great." When arhats of both teachings, as well as the ninth bhūmi of the Shared Teaching and the ten abodes of the Separate Teaching, are opened and enter the Perfect Teaching, this is called "coming to court"; all lose their titles of sequential stages such as arhat, bhūmi, or abode, which is called "losing their original stage." In "Although included in the ranks..." and so forth: when an arhat enters the Perfect Teaching according to stage, although included in the stage and rank of the six sense faculties, compared to those who originally came through the joy of following the Perfect Teaching, they become bodhisattvas of unoccupied ranks outside the quota, hence called "vacant offices." This is spoken in terms of initial entry. When they have heard long, their contemplation transforms, delusions are broken, and practice is perfected, they return to being equivalent to the limit of the ranks in the old stages. As for an ordinary person and petty minister of the great state of the Perfect Teaching, they are called a Buddha in name and words, hence said to "entrust oneself." "Lü" means the backbone; the Shuowen says, "It means bone." It simply means entrusting body and mind entirely to the Buddha realm. Being able to contemplate form and mind as identical to the dharma nature, it is therefore called "entrusting oneself to the Buddha realm." Not yet having entered the ranks of stages and unable to benefit others, their title and rank are not yet high, yet they are revered and honored by the nine realms. Next, in the application, there are two: first, the application; next, the comparison a fortiori. In the application, the beginning from "the various teachings" onwards is a brief application. First, it applies the great minister of a small state; from "the Perfect..." onwards, it applies the petty minister of a great state.