法華玄義釋籤 12.2

12.2

三判麁妙中二：先約四教，次約五味。先約四教中二：即三麁、一妙。前三為三，初三藏中為四：初明三相，次「既是」下明教意，三「不見」下引證，四「半字」下判決。初又二：初總明三法，次「四念」下明三法所至。言「半字」者，《大經》第五云：「譬如長者唯有一子，心常憶念憐愛無已，將詣師所，欲令受業，懼不速成，尋便將還。以愛念故，晝夜殷勤教其半字，而不教誨毘伽羅論，力未堪故。」言「半字」者，謂九部經。「毘伽羅論」者，謂方等典，此以理等名方等典，非謂生蘇調斥方等。次通教中二：先明三法，次判。初文者二：先總明，次「乾慧」下明所至。次別教中三：初明三法，次「緣修」下明教意，三「若爾」下判。初文亦二：初總明三法，次「十信」下明三法所至。次明圓教中二：先正釋，次「故瓦官」下以現事驗。初又二：初正釋三法，次明所至。初又二：初正釋，次「秖點如來藏為廣」下以大車釋成。初文又二：先正釋，次「秖點」下融通。初文約實相以論二者，正明即體論用故也。更融通者，恐未了者二義猶別，是故三法展轉相融。此中四句，初句空藏為實，第四句實為空藏，中間二句但云空為藏、藏為空，此語猶略，貴在得意。若具足存中間兩句，應云空為藏實，藏實為空，藏為空實，空實為藏，則成三對六句也。次以車體用釋成，中二：初明體中融即，次「又點」下明與具度融即車體即是理性即也。具度即是對修明即，初文三對，初「秖點」下明體有用，故高廣。次二對明體用相即，初對者明用即是體，故非高非廣，次對者明體即用，故是高是廣。然第三對不殊初對，為對第二以明第三，故初對中云秖點者，體即藏空，明體高廣，細尋此意，同異可見。言「如來藏」者，具如《占察》下卷末文。次「攝具度」者，即大車之具度，故不異也。則《止觀》中正助合行，其意可見。於中二：先釋，次以不思議結不異。次明三法所至，中二：先釋，次引證。釋中三法展轉至於妙覺，餘教不然，是故妙也。以我之因為汝之果，故三並非妙。次事驗中，凡是大師妙會諸處，指斥他師、護時人情，故云「有人」耳。五味，可知。

Part three, 'Evaluating the Crude and the Subtle', has two sections: first, in terms of the four teachings, and next, in terms of the five flavors. In the first section, on the four teachings, there are two parts: namely, the three crude and the one subtle. The first three [crude teachings] form three parts. First, the Tripiṭaka Teaching has four subdivisions: first, clarifying the three characteristics; next, from 'Since it is...' onward, clarifying the teaching's intention; third, from 'Not seeing...' onward, citing scriptural proof; fourth, from 'Half-letters...' onward, passing judgment. The first subdivision also has two parts: first, a general explanation of the three dharmas, and next, from 'Four bases of mindfulness...' onward, explaining the culmination reached by the three dharmas. Regarding 'half-letters', the fifth fascicle of the Great Sūtra says: 'Suppose there is an elder who has only one son, whom he continually loves and fondly longs for without cease. He takes him to a teacher, wishing him to receive an education, but fearing he will not complete it quickly, he promptly brings him back. Because of his loving care, day and night he diligently teaches him the half-letters, but does not instruct him in the Vyākaraṇa treatise because the child's strength is not yet up to it.' The 'half-letters' refer to the nine classes of scriptures. The 'Vyākaraṇa treatise' refers to the correct and equal (vaipulya) scriptures; here they are called vaipulya scriptures in the sense that their principle is equal, not meaning the raw-curds vaipulya of seasoning and reproof. Next, within the Shared Teaching there are two parts: first, explaining the three dharmas, and next, judging them. The first passage has two parts: first, a general explanation, and next, from 'Dry wisdom...' onward, explaining the culmination reached. Next, within the Separate Teaching there are three parts: first, explaining the three dharmas; next, from 'Conditioned cultivation...' onward, explaining the teaching's intention; third, from 'If so...' onward, judging them. The first passage also has two parts: first, a general explanation of the three dharmas, and next, from 'Ten faiths...' onward, explaining the culmination reached by the three dharmas. Next, in explaining the Perfect Teaching, there are two parts: first, the direct explanation, and next, from 'Therefore at Waguan...' onward, verification through present affairs. The first part also has two parts: first, the direct explanation of the three dharmas, and next, explaining the culmination reached. The first also has two parts: first, the direct explanation, and next, from 'Merely identifying the tathāgatagarbha as broad...' onward, explaining and establishing it by means of the great carriage. The first passage also has two parts: first, the direct explanation, and next, from 'Merely identifying...' onward, harmonizing and unifying them. The first passage discusses the two in terms of the true aspect, precisely because it treats function directly upon substance. As for further harmonizing and unifying them, it is feared that those who have not understood may still consider the two meanings distinct; therefore, the three dharmas are successively fused together. Within this there are four phrases: the first phrase takes the empty storehouse as real, the fourth phrase takes the real as the empty storehouse, and the middle two phrases merely say that emptiness is the storehouse and the storehouse is emptiness. This phrasing is still succinct, the value being in grasping the meaning. If the middle two phrases were preserved in full, they should say: 'Emptiness is the storehouse-real, and the storehouse-real is emptiness; the storehouse is the emptiness-real, and the emptiness-real is the storehouse'—which would constitute three pairs and six phrases. Next, in explaining and establishing this through the substance and function of the carriage, there are two parts: first, explaining the identity and fusion within the substance; next, from 'Also identifying...' onward, explaining the identity and fusion with the equipped furnishings. The substance of the carriage is the identity of inherent principle. The equipped furnishings refer to explaining identity with respect to practice. The first passage has three pairs: first, from 'Merely identifying...' onward, it clarifies that the substance possesses function, and is therefore lofty and broad. The next two pairs clarify the mutual identity of substance and function: the first pair clarifies that function is substance, and is therefore neither lofty nor broad; the next pair clarifies that substance is function, and is therefore both lofty and broad. However, the third pair is not different from the first pair; it is in contrast to the second that the third is clarified. Thus, the first pair says 'merely identifying' because the substance is the empty storehouse, clarifying that the substance is lofty and broad; if one carefully inquires into this meaning, the similarities and differences can be seen. Regarding 'tathāgatagarbha', it is fully detailed at the end of the lower fascicle of the Zhancha jing. Next, 'incorporating the equipped furnishings' refers to the equipped furnishings of the great carriage, and thus they are not different. Its meaning can thus be seen in the combined practice of the primary and auxiliary in the Zhiguan. Within this there are two parts: first, the explanation, and next, concluding their non-difference through the inconceivable. Next, in explaining the culmination reached by the three dharmas, there are two parts: first, the explanation, and next, citing scriptural proof. In the explanation, the three dharmas successively reach Wondrous Awakening, which is not the case in the other teachings; hence it is subtle. Because my cause is your effect, the three are all not subtle. Next, regarding the empirical verification: whenever the Great Master [Zhizhe] achieved subtle understanding at various places, in criticizing other masters he spared the feelings of contemporary people, and therefore merely said 'someone'. The five flavors can be understood from this.