法華玄義釋籤 11.29

11.29

○五三法妙中二：初來意釋名，次正釋。初文二：初正明來意，次「言三」下釋名。次正釋中二：初列章，次解釋，釋中文自為七。七章次第者，初言「總」者，謂唯一妙無復差別，機宜不純開總出別，即約教也。教門不同次判麁妙，判意在開。開已純妙，妙必始終，妙軌遍攝，故有類通，總以悉檀料簡諸意。初文總者為五：初標列，次結意，三「經曰」下引教釋意，四「故大經」下引證解釋，五「前明」下攝前四妙，又二：先攝同，次「若然」下釋疑，又二：先疑，次「重說」下釋。釋又二：先大師，次章安。初大師釋文自三義，第三義中三：先略述本末，次「從性」下歷位，三「自成」下總結。「自成」者，自從因以至果。「化他」者，位位有之。次「私謂」下章安釋。言「一句即三句」等者，又二：先釋，次「此諸」下結意。初文者，前文大師自釋云「三不定三三而論一」等，今出私解，重牒前意稱讚前義，名圓佛乘，異於偏教菩薩乘也。言「記中」者，指大師釋，是章安記。却指下文歷別三法藏即是事，從事出事之文也。私謂乃是再治定時方有此語，記中已有故得却指下文。記中方便諸乘既並從於藏句開出，故云「別」也。此私釋中三句各出一方便乘，故云「通」也。次結意中云「於一佛乘分別說三」者，此有通別，若以道場思方便時分別說三，是則別指三藏三乘，從頓已後赴鹿苑說。若通論者，諸漸皆從圓頓開出，即是從頓開藏通別。今此三句皆屬於圓，故云「從圓開出」也。

Section 5, "The Wonder of the Three Dharmas," has two parts: first, the purpose and explanation of the name; next, the direct explanation. The first text has two parts: first, directly clarifying the purpose; next, explaining the name under "speaking of three." Next, the direct explanation has two parts: first, listing the sections; next, explaining them. The text of the explanation itself constitutes seven parts. As for the sequence of the seven sections: First, speaking of "general" means there is only a single wonder without further differentiation; because the capacities of beings are not pure, the general is opened to reveal the distinct, which is in terms of the teachings. Because the portals of the teachings are not identical, next the crude and the wonderful are judged; the intent of judging lies in opening. Once opened, it is purely wonderful; what is wonderful must have a beginning and an end; the wonderful track universally gathers, and thus there are analogies and connections; and all these intentions are comprehensively analyzed through the siddhāntas. The first text, the general, has five parts: first, setting forth and listing; next, concluding the meaning; third, under "the sūtra states," citing the teaching to explain the meaning; fourth, under "therefore the Great Sūtra states," citing evidence to explain; fifth, under "previously clarifying," gathering the preceding four wonders. This again has two parts: first, gathering the identical; next, resolving doubts under "if so." This again has two parts: first, the doubt; next, the explanation under "re-stating." The explanation again has two parts: first, the Great Master; next, Zhang'an. The Great Master's explanation of the text itself has three meanings; within the third meaning there are three parts: first, briefly stating the origin and end; next, progressing through the ranks under "from nature"; third, universally concluding under "self-realization." "Self-realization" means by oneself from cause to result. "Transforming others" exists in every rank. Next, Zhang'an's explanation under "my private opinion." The statement "one phrase is immediately three phrases" and so forth again has two parts: first, the explanation; next, concluding the meaning under "these various." In the first text, the Great Master previously explained himself, saying "three is not indeterminate three; speaking of one in terms of three," and so forth; now offering his private interpretation, he reiterates the preceding meaning and praises the preceding doctrine, calling it the perfect Buddha vehicle, distinct from the bodhisattva vehicle of the biased teachings. The phrase "in the notes" points to the Great Master's explanation, which is Zhang'an's record. It points back to the subsequent text where the distinctly differentiated storehouses of the three dharmas are precisely concrete phenomena, the passage on producing phenomena from phenomena. "My private opinion" was likely only added at the time of the second revision; because it was already present in the notes, it was able to point back to the subsequent text. Since the expedient vehicles in the notes are all opened out from the storehouse phrase, it is said to be "distinct." In this private explanation, the three phrases each produce an expedient vehicle, so it is said to be "shared." Next, in concluding the meaning, the phrase "within the one Buddha vehicle, discriminately preaching three" has both shared and distinct [senses]: if it is at the place of awakening when contemplating expedient devices that he discriminately preaches three, this specifically points to the three vehicles of the Tripiṭaka, which, after the sudden [teaching], he went to the Deer Park to preach. If discussed generally, all the gradual [teachings] are opened out from the perfect and sudden, which means opening the Tripiṭaka, Shared, and Separate out from the sudden. Now these three phrases all belong to the Perfect, so it is said that they are "opened out from the Perfect."