法華玄義釋籤 11.33

11.33

次明圓教中二：先正釋，次「是名」下結成乘意。初文又三：先略釋三法，次「若迷」下明三障，三「法身」下辨體用。初文又二：初釋，次「三法」下融通。初文中言「圓乘體」者，皆須從初因以至於果，因果所取名為乘體。前之二教雖即同有真性觀照，能照所照但依權理，別教教道又以地前緣脩方便而為乘體，故前三教所明乘體皆不至極，未極息教是故索車。圓教乘體從始至終而非始終，是故達到，乘義猶在，故以真性始終不動而為車體，故此車體非運而運。次融通中三：法、譬、合。次「若迷」下明三障障於三法，於中又四：初正明三障以障三軌，次「若即」下明破障顯軌，三「真性」下結顯三軌以成三德，四「此兩」下結成能嚴所嚴。三辨大車體用中二：先法，次引譬證。次結教意中二：先以人顯所乘，次「無字」下明乘之所至。於中又二：先立疑徵起，次「若自」下釋疑，又二：先以運義釋乘，次「復次」下有運不運釋乘。初文又二，先略釋，次「故文云」下引證，又三：法、譬、合。次文者又二：初略立，次融通又二：先融通，次引例釋前圓乘不二。言「轉不轉皆跋致」者，《大論》七十七〈發趣品〉云：「轉二乘心入菩薩位，第一義中一相尚無，故無所轉、無菩薩位。」此約三乘理性不當轉與不轉，今亦約理而為體用，理體無退故皆跋致。「動不動皆毘尼」者，人天毘尼名為不動，無漏毘尼名之為動，雖世出世皆名毘尼，若約理論無動不動，故約理性無非毘尼，皆具足有一心十戒故也。故圓教乘無發不發，皆名為乘。然此四教各具三軌，非但深淺不同，亦乃乘體誠異，以諸乘體不同故也。所以藏別兩教咸以智慧為體，通圓兩教咸以真性為體者，良以體為所乘，未可暫廢，以藏別真性果滿方成，儻指體在，當以何為運？若用觀照，則從始至終，故通圓居因即事論性，即事之性果位乃窮，是故兩教真為乘體。又前之兩教通雖稍優並不知常，置而不說；別雖同證，教道全權，故苦破之令同證道；圓雖理極尚有始終，恐世濫行，故須委辨。是故廣以因果自他類例等釋乘義不息，方名實乘。若得此意，別顯一科，義猶指掌，如迷此者自行何依？禿乘雖闕，莊校車體猶存，忽昧斯旨乘何而去？能乘所至一切都廢，是則以火宅為寶渚，必為所燒；指煩惑為能乘，義須傾覆。

Next, in clarifying the Perfect Teaching, there are two [parts]: first, directly explaining; next, from "this is called" onward, concluding with the meaning of the vehicle. The first text again has three [parts]: first, briefly explaining the three dharmas; next, from "if deluded" onward, clarifying the three obstacles; third, from "dharma body" onward, distinguishing substance and function. The first text again has two [parts]: first, the explanation; next, from "the three dharmas" onward, harmonization and integration. In the first text, "substance of the perfect vehicle" means that all must proceed from the initial cause down to the fruit; that which is attained through cause and fruit is called the substance of the vehicle. Although the preceding two teachings likewise have the contemplation-illumination of the true nature, the illuminator and the illuminated merely rely on the provisional principle. Moreover, the instructional path of the Separate Teaching takes the provisional practices conditionally cultivated before the bhūmis as the substance of the vehicle. Therefore, the substances of the vehicle clarified by the preceding three teachings all do not reach the ultimate; because they have not reached the ultimate and the teaching ceases, they demand the carts. The substance of the vehicle of the Perfect Teaching proceeds from beginning to end yet is neither beginning nor end; therefore, having arrived, the meaning of the vehicle still remains. Thus, it takes the unmoving true nature from beginning to end as the substance of the cart; hence, this cart-substance conveys without conveying. Next, within harmonization and integration, there are three: the doctrine, the analogy, and the application. Next, from "if deluded" onward clarifies the three obstacles obstructing the three dharmas, wherein there are again four [parts]: first, directly clarifying the three obstacles obstructing the three tracks; next, from "if immediate" onward, clarifying the destruction of obstacles to reveal the tracks; third, from "the true nature" onward, concluding by revealing the three tracks to form the three virtues; fourth, from "these two" onward, concluding with that which adorns and that which is adorned. Third, in distinguishing the substance and function of the great cart, there are two [parts]: first, the doctrine; next, citing the analogy to verify. Next, in concluding with the purport of the teaching, there are two [parts]: first, using the person to reveal what is ridden; next, from "without characters" onward, clarifying the destination reached by the vehicle. Therein, there are again two: first, setting up a doubt and raising a question; next, from "if of itself" onward, resolving the doubt, which again has two: first, explaining the vehicle through the meaning of conveying; next, from "further" onward, explaining the vehicle through conveying and non-conveying. The first text again has two: first, briefly explaining; next, from "hence the text states" onward, citing proof, which again has three: doctrine, analogy, and application. The second text again has two: first, briefly establishing; next, harmonization and integration, which again has two: first, harmonization and integration; next, citing analogies to explain the non-duality of the preceding perfect vehicle. As for the statement that "both transforming and not transforming are avaivartika": the seventy-seventh fascicle of the Da zhidu lun, in the "Chapter on Setting Out," states: "Transforming the mind of the two vehicles to enter the rank of a bodhisattva—in the ultimate truth not even a single mark exists, so there is nothing to be transformed and no rank of a bodhisattva." This is stated in terms of the principle-nature of the three vehicles being neither subject to transformation nor non-transformation. Here, it is also taken in terms of principle to constitute substance and function; because the substance of principle has no retrogression, all are avaivartika. As for "both active and non-active are vinaya": the vinaya of humans and devas is called non-active, while the outflow-free vinaya is called active. Although both worldly and supramundane are called vinaya, in terms of the discourse of principle there is neither active nor non-active; thus, in terms of the principle-nature, there is nothing that is not vinaya, because they all completely possess the single mind and the ten precepts. Therefore, in the vehicle of the Perfect Teaching, whether there is setting forth or not setting forth, all are called the vehicle. However, although these four teachings each possess the three tracks, they differ not only in depth, but their vehicle substances are truly distinct, because the substances of the various vehicles are different. Why do both the Tripiṭaka and Separate Teachings take wisdom as the substance, while both the Shared and Perfect Teachings take the true nature as the substance? It is truly because the substance is that which is ridden and cannot be neglected for a single moment. Since in the Tripiṭaka and Separate Teachings the true nature is completed only when the fruit is perfected, if one points to the substance as being present, what should be used to convey? If one employs contemplation-illumination, it extends from beginning to end. Thus, the Shared and Perfect Teachings, abiding in the cause, discuss nature directly through phenomena; the nature that is identical to phenomena is fully realized only at the rank of the fruit. Therefore, in these two teachings, the true [nature] serves as the substance of the vehicle. Furthermore, regarding the preceding two teachings: although the Shared is slightly superior, neither knows the eternally abiding, so they are set aside and not discussed. In the Separate [Teaching], although the realization is identical, the instructional path is entirely provisional; hence it is vigorously refuted to make it accord with the path of realization. In the Perfect [Teaching], although the principle is ultimate, it still has beginning and end; fearing that the world would practice it indiscriminately, it must be thoroughly distinguished. Therefore, it broadly explains the meaning of the vehicle without cessation through cause and fruit, self and other, analogies and classifications, and only then is it called the real vehicle. If one grasps this meaning, clearly revealing this section is as easy as pointing to one's palm. If one is deluded about this, on what will one's own practice rely? Though the bare vehicle lacks [adornments], the adorned cart-substance still remains; if one suddenly ignores this principle, by riding what will one depart? What can be ridden and the destination reached would all be completely abandoned. This would be taking the burning house as the treasure isle, where one is bound to be burned; or identifying afflictions and delusions as that which can convey, where the principle must inevitably lead to overthrow.