法華玄義釋籤 11.28

11.28

次大章第十明妙位始終，中二：初略敘來意，次正釋。初文三：初明無差，次「良由」下明有差，三「約此」下明無差而差、差而不差及不二相。次引文正釋中二：初引〈方便品〉，次引〈分別功德品〉。初文又二：初正明，次「如此」下明所乘不同。初又二：初引似位之始終，次明真位之始終。初文又二：先引文，次釋。初引文中二：先舉不知，次正明能知。即似位始終，五品始六根終，釋中亦且釋不知等，除其所知以顯不知，是故所除即似位也。次「初開」下真位始終。次明所乘中二：先所乘不同，次所行不同。初文四：初略標，次「乘有」下釋，三「若言」下釋乘所至不同，四「初心」下正明圓乘三相不同。五品乘教至六根，六根乘行至初住，初住乘證至妙覺。初「初心」下前標，「我圓教」下結，下二亦爾。次「復次」下明所行不同者，復舉別教以明未終。次圓教中有本迹二門，共方始終，以迹門中但入初住故也；本門方至，餘一生在故。「又如」下引〈分別品〉委明始終，又二：初正引，次「將前」下略指前文。經中所列從八至四，今具列之。次文言「將前列位中引法華」等者，指此卷初十門釋圓位中第二明位數門，廣引此經〈分別功德品〉等文是也。

Next, the tenth major section clarifies the beginning and end of the wonderful ranks, within which there are two parts: first, briefly stating the purpose; next, the direct explanation. The first text has three parts: first, clarifying non-differentiation; next, under "precisely because," clarifying differentiation; third, under "in terms of this," clarifying differentiation within non-differentiation, non-differentiation within differentiation, and the characteristic of non-duality. Next, directly explaining by citing texts has two parts: first, citing the "Expedient Devices" chapter; next, citing the "Discrimination of Merits" chapter. The first text again has two parts: first, directly clarifying; next, under "in this way," clarifying that what is mounted is not identical. The first again has two parts: first, citing the beginning and end of the ranks of semblance; next, clarifying the beginning and end of the ranks of truth. The first text again has two parts: first, citing the text; next, explaining it. In the first citation of text there are two parts: first, presenting not knowing; next, directly clarifying being able to know. That is, the beginning and end of the ranks of semblance: the five grades are the beginning, and the six sense faculties are the end. In the explanation it also provisionally explains not knowing and so forth, setting aside what is known in order to reveal what is not known; therefore, what is set aside is precisely the ranks of semblance. Next, under "first opening," the beginning and end of the ranks of truth. Next, clarifying that what is mounted is not identical has two parts: first, that what is mounted is not identical; next, that what is practiced is not identical. The first text has four parts: first, briefly indicating; next, explaining under "the vehicle has"; third, explaining under "if one speaks of" that the destinations reached by the vehicles are not identical; fourth, directly clarifying under "the initial mind" that the three characteristics of the perfect vehicle are not identical. The five grades mount the teaching to reach the six sense faculties; the six sense faculties mount practice to reach the first abode; the first abode mounts realization to reach wonderful enlightenment. First, under "the initial mind," it was indicated before, and under "our Perfect Teaching" it concludes; the lower two are also like this. Next, clarifying under "furthermore" that what is practiced is not identical: it again raises the Separate Teaching to clarify that it has not reached the end. Next, within the Perfect Teaching there are the two gates of origin and traces, which together constitute the beginning and end; for in the trace gate one enters only the first abode, and only in the origin gate does one reach it, with one remaining lifetime left. Under "furthermore, like," citing the "Discrimination [of Merits]" chapter to explain the beginning and end in detail, there are also two parts: first, the direct citation; next, under "taking the preceding," briefly pointing to the preceding text. What is listed in the sūtra goes from eight to four; here it is listed in full. In the next text, the phrase "taking the citation of the Lotus in the preceding enumeration of ranks" points to the second section, on clarifying the number of ranks, within the ten sections explaining the perfect ranks at the beginning of this fascicle, where passages such as the "Discrimination of Merits" chapter of this sūtra are cited at length.