法華玄義釋籤 11.3

11.3

次「若約」下判通別中二：先約位判，次約因果。先約位中二：先別，次「若論」下通。先別中云「無生」等者，已斷當地復伏後地，故名為「亦」。次通中又四：初下名通上，次「伏順」下上名通下，三「又就事」下二名遍通，四「若約」下因果互通。初文中三：初「初住」已去通上，次「亦名」下五品之名通上，三「伏忍」下十信之名通上。初文二：先明名通，次「大經」下引證。涅槃在果，其名既通，故知果名何獨寂滅。次五品通，中二：初以伏義通上，次「伏是」下復以賢義通上。初又二：初立，次「仁王」下引證。次義者亦二：先立，次「普賢」下引證。言「普賢居眾伏之頂」者，讓佛為聖，故等覺名賢，賢即是伏，伏中之極極在此位，名「眾伏頂」。三十信之名通上中，但舉伏名為例，故云「可解」。故知如來方得名為至順之極，五品尚通，是故六根但須況出。第二文二：先立，次引證。三遍通，中二：初事理，次始終。初云「又就事為無生」等者，惑是事法，故約惑滅得無生名；名為就事，此惑若滅必證實理，故約所證名為寂滅。當知始從初住終至妙覺，一一無非惑滅證理，乃至五品亦可得名觀行事理，六根名為相似事理，乃至亦可云理性名字事理等也。今既明圓即是圓位，當知圓名亦可通用。二名互通者，此即剋取初住已去與佛果位二名互通，約因果辨互通。中二：先標，次釋。初如文，次釋中二：先通，次別。初通中二：先單判，次重判。初文中二：初云「約因論果」，即因義通果，「約果論因」，即果義通因。次「大經」下舉別以釋通，先舉別，故云「是果非因」等。次釋別令通，云「了見佛性」，亦得名因。言「云云」者，亦應更言脩涅槃故乃得名因，證涅槃故亦得名果。次「等覺」下重以因果之名，以判證位。「等覺望妙覺為因」者，今一往以等覺為因，妙覺為果，下地已去有重因果。所言「亦因亦因因」等者，《大經》二十五〈師子吼品〉云：「佛性者，亦因亦因因，亦果亦果果」，初以十二緣為因，因因者名為智慧，果者即阿耨菩提，果果者大般涅槃，故知經意以十二因緣為理性三因，故名為因。觀因緣智，望果是因，因上起因故云因因。菩提望因，名之為果，菩提果上又加涅槃，名為果果。次以十二因緣為譬云，如無明為因、行為果，行為因、識為果，以是義故彼無明體，亦因亦因因，亦果亦果果。無明望行名之為因，若望於識名為因因，望於往因名之為果，望往因因名為果果。今從法譬俱得說之，故云「亦因亦因因」等；仍就證道，故從初住乃至妙覺。故於等覺唯因非因因，唯果者但望十地，若望下地亦名果果，故云「下地」已去。是則初住唯因而非果，妙覺在果而非因，中間諸位互受其名。

Next, in classifying the common and distinct from "If in terms of" onward, there are two parts: first, classifying in terms of the stages; second, in terms of cause and effect. First, in [the classification] in terms of stages, there are two parts: first distinct, and second, from "If discussed" onward, common. First, where the distinct says "unborn" and so forth: having severed [the delusions of] the current stage, one further subdues [those of] the subsequent stage, hence it is called "also." Next, within the common, there are four parts: first, the lower designations apply to the upper; second, from "Subduing and complying" onward, the upper designations apply to the lower; third, from "Furthermore, in terms of the phenomenal" onward, both designations apply universally; fourth, from "If in terms of" onward, cause and effect apply reciprocally. In the first text there are three parts: first, from the "first dwelling" onward applies to the upper; second, from "also named" onward, the designations of the five grades apply to the upper; third, from "subduing patience" onward, the designations of the ten faiths apply to the upper. The first text has two parts: first, explaining that the designations are common; second, from "The Great Sūtra" onward, citing proof. Since nirvāṇa resides at the fruit and its designation is already common, one therefore knows: why should the fruit designation be uniquely "quiescent extinction"? Next, regarding the five grades being common, there are two parts: first, applying to the upper by the meaning of "subduing"; second, from "Subduing is" onward, applying to the upper also by the meaning of "worthy." The first also has two parts: first, positing [it]; second, from "Renwang" onward, citing proof. The second meaning also has two parts: first, positing [it]; second, from "Samantabhadra" onward, citing proof. Stating that "Samantabhadra abides at the crown of the host of subduers": yielding to the Buddha as the sage, Equal Enlightenment is therefore named "worthy." Worthy is precisely subduing, and the ultimate of the ultimate among subduers resides in this stage, which is called the "crown of the host of subduers." Third, in the designations of the ten faiths applying to the upper, it merely adduces the designation "subduing" as an example, hence saying "it can be understood." Therefore one knows that only the Tathāgata can be called the ultimate of utmost compliance; since even the five grades apply, the six sense faculties need only be inferred by comparison. The second text has two parts: first, positing [it]; second, citing proof. Third, within universal application, there are two parts: first, phenomena and principle; second, beginning and end. First, where it says "Furthermore, in terms of phenomena, it is unborn," and so on: delusion is a phenomenal dharma, hence the name "unborn" is obtained in terms of the extinction of delusion, which is called "in terms of phenomena"; if this delusion is extinguished, one inevitably realizes the true principle, hence it is named "quiescent extinction" in terms of what is realized. One should know that from the first dwelling at the beginning through to Marvelous Enlightenment at the end, every single one is nothing other than extinguishing delusion and realizing principle; furthermore, even the five grades can also be called the phenomena and principle of contemplative practice, the six faculties are called the phenomena and principle of resemblance, and one may even speak of the phenomena and principle of the nature-principle and verbal [stages], and so forth. Now, since we are explaining the Perfect, these are the stages of the Perfect [Teaching]; one should know that the designations of the Perfect may also be used commonly. That the two designations apply reciprocally means taking strictly from the first dwelling onward and the Buddha-fruit stage, where the two designations apply reciprocally, discerning their reciprocal application in terms of cause and effect. Within this there are two parts: first, marking [it]; second, explaining [it]. The first is as in the text. In the explanation there are two parts: first common, and second distinct. In the first, the common, there are two parts: first, a single classification; second, a reiterated classification. In the first text there are two parts: first, saying "discussing the fruit in terms of the cause" means the causal meaning applies to the fruit; "discussing the cause in terms of the fruit" means the fruitional meaning applies to the cause. Next, from "The Great Sūtra" onward, it adduces the distinct to explain the common: first adducing the distinct, hence saying "it is fruit and not cause," and so forth; next, explaining the distinct so that it becomes common, saying that "clearly seeing the Buddha-nature" may also be called cause. Saying "and so forth" means that one should also further say that because one cultivates nirvāṇa it can be called cause, and because one realizes nirvāṇa it can also be called fruit. Next, from "Equal Enlightenment" onward, it reiterates the designations of cause and effect to classify the stages of realization. Where it says "Equal Enlightenment is viewed as cause in relation to Marvelous Enlightenment": now, tentatively, Equal Enlightenment is taken as cause and Marvelous Enlightenment as fruit, and from the lower stages onward there are layered causes and effects. What is said about "being both cause and cause of cause" and so forth: the twenty-fifth chapter of the Great Sūtra, the chapter on "Lion's Roar," says: "Buddha-nature is both cause and cause of cause, and both fruit and fruit of fruit." First, it takes the twelve links as cause; the cause of cause is named wisdom; the fruit is precisely anuttarasamyaksaṃbodhi; the fruit of fruit is mahāparinirvāṇa. Therefore one knows that the sūtra's intention takes the twelve links of dependent origination as the three causes of the nature-principle, hence naming them "cause." The wisdom contemplating dependent origination is a cause when viewed in relation to the fruit; since a cause arises upon a cause, it is called "cause of cause." Bodhi is named fruit when viewed in relation to the cause; adding nirvāṇa on top of the fruit of bodhi is called "fruit of fruit." Next, it uses the twelve links of dependent origination as an analogy, saying: just as ignorance is the cause and formative action is the fruit, formative action is the cause and consciousness is the fruit; because of this meaning, the essence of that ignorance is both cause and cause of cause, and both fruit and fruit of fruit. Ignorance is named cause when viewed in relation to formative action; if viewed in relation to consciousness, it is named cause of cause; viewed in relation to past causes, it is named fruit; viewed in relation to past causes of causes, it is named fruit of fruit. Now, it can be stated according to both doctrine and analogy, hence it says "both cause and cause of cause" and so forth; it is still in terms of the path of realization, hence from the first dwelling through to Marvelous Enlightenment. Therefore, in Equal Enlightenment it is only cause and not cause of cause; that it is only fruit is only in relation to the ten bhūmis; if viewed in relation to the lower stages, it is also named fruit of fruit, hence it says "from the lower stages onward." Thus, the first dwelling is only cause and not fruit, Marvelous Enlightenment resides in the fruit and is not cause, and the stages in between reciprocally receive these designations.