法華玄義釋籤 11.7

11.7

次明聖位，中四：初略舉，次「若豎」下明功用意，三譬，四「初住」下釋相。又為三：初明初住位，次「如是」下明二住去至等覺位，三「論其」下明妙覺位。初文從「初住」去乃至「作十界像」等者，若權教中三藏佛但云八相，八中皆劣，別教教道望證猶劣；今是圓教證道八相，具如《華嚴》云「或有見佛種種說法，或見在於兜率天上，或見來下處於母胎，或見初生，或見出家，或見成道，或見轉法輪，或見入涅槃」，皆言或者，一一相中皆八相故。次文中初通明功用深廣，次「遍如是」下約境現身及例後位以論功用。後文可見。

Next, explaining the stages of the noble ones, within which there are four parts: first, briefly introducing them; next, from "if vertically" onward, explaining the meaning of active function; third, the analogies; fourth, from "first abidance" onward, explaining the characteristics. This is again divided into three: first, explaining the stage of the first abidance; next, from "thus" onward, explaining from the second abidance up to the stage of equal enlightenment; third, from "discussing its" onward, explaining the stage of wondrous enlightenment. In the first passage, from "first abidance" onward up to "manifesting images of the ten realms" and so forth: in the expedient teachings, the Buddha of the Tripiṭaka [Teaching] only speaks of eight aspects, and all of these eight are inferior; regarding the instructional path of the Separate Teaching, compared to realization it is still inferior; here it refers to the eight aspects of the path of realization in the Perfect Teaching, fully as stated in the Avataṃsaka: "Some see the Buddha expounding the Dharma in various ways; some see him in the Tuṣita heaven; some see him descending and residing in the mother's womb; some see his initial birth; some see his leaving the household; some see his attainment of the Way; some see his turning of the wheel of the Dharma; some see his entering nirvāṇa." That all are stated with "some" is because within each single aspect, there are all eight aspects. In the second passage, the first part generally explains the depth and breadth of the active function; next, from "pervasively thus" onward, it discusses active function by treating the manifestation of the body in accordance with the objects and by analogy with the subsequent stages. The latter passage is clear.