法華玄義釋籤 11.30

11.30

次別三法者為二：先總明開合，次約教別明。初總中為二，先總論開合大意，次「佛從」下別開出方便乘，又六：先徵，次「如大經」下引經示相，三「何者」下釋其開相，四「又依經」下引證，五「例」下引例，六「以是」下結意。前三如文。四引證中二：初引經證者，福是事法故事屬藏，斥同有為。次引定力者，驗是福德，以諸權乘從藏開出，故二乘之人即是有為。五例中二：先舉能例，次「今以」下所例。此引界內意以例界外，驗二乘人是有為等，故云「以下例上」，既非中道，名為「福德」。別教地前並未見中，故知並從藏中開出。六「以是」下結，中二：先正結釋，次例結。初正結如前。次「亦是」下例結中云「分別說五」等者，前三乘上更加人天，離兩二乘為七，離三菩薩為九，謂藏通別三菩薩也。若《止觀》中明方便乘九念處者，即除人天，開別地前三十心位以為三人，以人天乘無念處故。若言九人生方便土者，除六度菩薩，加圓六根，三藏菩薩不斷惑故，圓教六根未生實報。又九種醫九種土等，九名雖同，九義各別。

Next, the distinct three dharmas has two parts: first, generally clarifying opening and combining; next, distinctively clarifying in terms of the teachings. First, within the general there are two parts: first, generally discussing the general meaning of opening and combining; next, distinctly opening out the expedient vehicles under "the Buddha from." This again has six parts: first, questioning; next, citing a sūtra to show the characteristics under "as the Great Sūtra states"; third, explaining the characteristics of opening under "why is this?"; fourth, citing evidence under "further, relying on the sūtra"; fifth, citing analogies under "by analogy"; sixth, concluding the meaning under "for this reason." The first three are as in the text. Fourth, citing evidence has two parts: first, citing the sūtra as evidence: blessing is a phenomenal dharma, so phenomena belong to the storehouse, censured as being conditioned. Next, citing the power of meditative concentration: this verifies that it is merit and virtue; because the various expedient vehicles are opened out from the storehouse, the persons of the two vehicles are therefore conditioned. Fifth, within the analogy there are two parts: first, presenting what serves as the analogy; next, what is analogized under "now taking." This cites the meaning within the realms to analogize what is beyond the realms, verifying that persons of the two vehicles are conditioned and so forth; thus it says "analogizing the higher by the lower." Since it is not the Middle Way, it is called "merit and virtue." Prior to the bhūmis in the Separate Teaching, none have seen the Middle; therefore we know they are all opened out from the storehouse. Sixth, concluding under "for this reason" has two parts: first, directly concluding the explanation; next, concluding by analogy. The first, directly concluding, is as before. Next, under "also speaking of" in concluding by analogy, the phrase "discriminately preaching five" and so forth means: adding humans and devas above the previous three vehicles; separating the two [types of] two vehicles makes seven; separating the three bodhisattvas makes nine—that is, the bodhisattvas of the Tripiṭaka, Shared, and Separate teachings. If in the Zhiguan the nine stations of mindfulness of the expedient vehicles are explained, humans and devas are excluded, and the ranks of the thirty minds prior to the bhūmis of the Separate Teaching are opened to make three persons, because the vehicles of humans and devas lack the stations of mindfulness. If one speaks of nine persons being born in the expedient lands, the bodhisattva of the six perfections is excluded, and the six sense faculties of the Perfect Teaching are added, because the bodhisattva of the Tripiṭaka Teaching does not sever delusions, and the six sense faculties of the Perfect Teaching have not yet been born in the reward land. Furthermore, with the nine kinds of physicians, nine kinds of lands, and so forth, although the name "nine" is identical, the nine meanings are each distinct.