法華玄義釋籤 11.27

11.27

大章第九引經中二：初敘來意，次正引中二：先正引，次「諸經」下以《法華》意結成。初文又二：初四教，次不定祕密。初文又二：初正引，次「前四」下明引經之意。初文自四：初三藏二：先引，次料簡。先引中二：先引，次「何者」下釋，又二：初正釋，次「故釋論」下引證羅漢同佛。次通教中二：前引，次釋。釋中二：初釋，次辨異。次別教中二：先引，次釋。次圓教中二：先引，次釋。釋中二：先釋，次「圓信」下辨異中三：法、譬、合，可見。次明引經意中，前引三教者，意明教教皆有醍醐，醍醐不同故明所以。於中又三：先說意，次示四教醍醐位別，三「前兩」下判。初如文。次文二：先示四教，次「纓珞」下引證圓教。三判中二：先判，次「以是」下結判。次不定祕密者，以此兩教義理相濫，若順五時為次第者名不定意，若不堪顯露教中為次第者須祕密說，若別明者已如前文第一卷中，今不煩文，故相兼說。於中又二：初先列五味，次釋。釋中二：先標，次「一通」下釋中兩意：先舉兩意，次釋中。教行兩意相脩而釋，歷頓漸教，故義之如教；一一教中隨行淺深，毒發不定，故名約行。深得此意，可與論斯教行顯密不定之相。一科之文兼含意廣，明過去雖聞，若不探賾，當時入位，隨聞遠近多少生熟、行之淺深，故藉今生重聞方發。於中先通釋兩意，次「若眾生」下正明發相又二：初正明發相，次「若有行人」下判二妙。初文具歷頓漸以明發相，初華嚴，次四教，所以不云方等般若者，部總教別，總別互攝別義易明，故且依之。以諸教中具五味故，故得約之。於圓教中前文不引五味，今為明不定，須約位列之。又前兩教二乘之人，以法華前無發心義，雖復不定，此人必須來至法華，故法華前教須明祕密。次判二妙，中二：先進入，次按位中復引文，可見。次以《法華》意結歸為三：初明諸經不具，次明《法華》方具，三「次第」下釋二妙相。「次第入」者，謂法華前轉成熟蘇。「開麁入」者，謂法華會隨位即妙。菩薩容有二乘，的無各有二意，準例可知。

Ninth, within the major section "Citing the Sūtras," there are two parts: first, stating the purpose of the citation; next, the direct citation itself, which has two parts: first, the direct citations, and next, under "the various sūtras," concluding according to the intent of the Lotus Sūtra. The first text again has two parts: first, the four teachings; next, the indeterminate and esoteric [teachings]. The first text again has two parts: first, the direct citations; next, under "the preceding four," explaining the purpose of citing the sūtras. The first text itself has four parts: First, the Tripiṭaka [Teaching] has two parts: first, the citation; next, the analysis. Within the first citation there are two parts: first, the citation; next, the explanation under "Why is this?"; this also has two parts: first, the direct explanation; next, under "Therefore the commentary states," citing evidence that arhats are identical to the Buddha. Next, within the Shared Teaching there are two parts: first, the citation; next, the explanation. Within the explanation there are two parts: first, the explanation; next, discerning differences. Next, within the Separate Teaching there are two parts: first, the citation; next, the explanation. Next, within the Perfect Teaching there are two parts: first, the citation; next, the explanation. Within the explanation there are two parts: first, the explanation; next, under "perfect faith," discerning differences, which has three parts: the principle, the simile, and the application, which are evident. Next, in explaining the purpose of citing the sūtras, the purpose of citing the preceding three teachings earlier was to clarify that each and every teaching possesses ghee; because ghee is not identical [in each], the reason is clarified. Within this there are again three parts: first, explaining the intention; next, showing the distinctions of the rank of ghee across the four teachings; third, classifying under "the preceding two." The first is as in the text. The second text has two parts: first, showing the four teachings; next, under "Yingluo," citing evidence for the Perfect Teaching. In the third, the classification, there are two parts: first, the classification; next, concluding the classification under "for this reason." Next, concerning the indeterminate and esoteric [teachings]: because the doctrines of these two teachings overlap, if one follows the sequence of the five periods, it is called the indeterminate sense; if people are incapable of [hearing] the sequence in the open teaching, it must be preached esoterically. If one were to explain them separately, it has already been done as in the text of the first fascicle; not wishing to multiply words now, they are explained jointly. Within this there are again two parts: first, listing the five flavors; next, explaining them. In the explanation there are two parts: first, indicating [the points]; next, explaining two senses under "first, shared." First, setting forth the two senses; next, within the explanation: the two senses of teaching and practice are cultivated and explained in conjunction. Passing through the sudden and gradual teachings, their sense is thus according to the teachings; within each and every teaching, according to the shallowness or depth of practice, the erupting of the poison is indeterminate, and thus it is named in terms of practice. If one profoundly grasps this intention, one can discuss with them the characteristics of these teachings and practices, open and esoteric, indeterminate. The text of this single section encompasses a broad meaning: it clarifies that although people heard it in the past, if they did not fathom its profundity and enter the ranks at that time, then according to whether what was heard was remote or recent, little or much, raw or cooked, and whether their practice was shallow or deep, they depend upon hearing it again in this life for it to finally erupt. Within this, it first explains the two senses in common; next, under "if sentient beings," it directly clarifies the characteristics of eruption, which again has two parts: first, directly clarifying the characteristics of eruption; next, under "if there are practitioners," judging the two wonders. The first text fully goes through the sudden and gradual to clarify the characteristics of eruption: first the Avataṃsaka, next the four teachings. The reason why the Correct and Equal and Perfection of Wisdom are not mentioned is that their sections are general while the teachings are distinct; general and distinct mutually subsume, and the distinct meaning is easy to clarify, so they are provisionally relied upon. Because the five flavors are fully present within all teachings, one can thus analyze them in these terms. Within the Perfect Teaching, the previous text did not cite the five flavors; now, in order to clarify the indeterminate, they must be listed according to rank. Furthermore, concerning the persons of the two vehicles in the preceding two teachings: because prior to the Lotus Sūtra they did not have the sense of generating the [bodhi] mind, even though it is indeterminate, these persons must inevitably come to the Lotus Sūtra; therefore, the teachings prior to the Lotus Sūtra must clarify the esoteric. Next, judging the two wonders has two parts: first, advancing and entering; next, [judging] according to rank, where text is again cited, which is evident. Next, concluding and returning in accordance with the intent of the Lotus Sūtra has three parts: first, clarifying that the various sūtras do not possess it fully; next, clarifying that only the Lotus Sūtra possesses it fully; third, under "sequential entry," explaining the characteristics of the two wonders. "Sequential entry" means that prior to the Lotus Sūtra it was turned into clarified butter. "Entering through opening the crude" means that at the Lotus assembly, following their rank, it is immediately wonder. Bodhisattvas may possibly have [the two wonders]; the two vehicles definitely lack each having two meanings. By following the examples, this can be understood.