法華玄義釋籤 12.3

12.3

四明開，中三：初總標，次釋，三從「人天」下結。釋中意者，以初句開人天，次句開別教，第三句開藏通，一一文中三：皆先引經立相，次明過失，三正為開。初引經明理妙，彼執者不知，故皆斥有過，至法華並開無不歸妙。從「此是」下明過中云「而其家大小都無知者」者，《大經》第八〈如來性品〉貧女譬中引金藏喻，如《止觀》第一記已具引文。今更略消喻義，「其家」者五陰也，陰有佛性而大小不知。古人多釋，有云四果為大，凡夫為小；論人云菩薩為大，聲聞為小。章安云人天為小，析空二乘為大；析空二乘為小，體空二乘為大；但空二乘為小，但空菩薩為大；但空菩薩為小，出假菩薩為大。如是大小皆悉不知，別教雖知帶教道故，故教屬權。第二句開中又如三譬以顯開相。言「定不定」者，定是緣修，計定能顯理；不定謂真修，能破定計。以真修望於緣修，亦有二義。譬中云「如輪王能破安」者，輪寶威伏如破，十善化世如安。今亦如是，遍一切法為破，亦無能破名安：又除暗如破，生物如安。除瘼養珠，準此可見。第三句次失中言「三五等乘」者，第二句既已開別，故知此中但開藏通，則三五等但約兩教。次結文，可知。故知方便諸乘皆悉不知無始藏理一心三法，故各於一法少分起計並謂究竟。今如來善巧方便種種調熟，還示眾生本有覺藏，使大小咸知，昔覆今顯名之為開。今文大小之言雖復寄在初句文中，如章安釋意通後句，即其意也。

Part four, 'Clarifying the Opening', has three sections: first, a general heading; next, the explanation; third, from 'Humans and devas...' onward, the conclusion. The import of the explanation is that the first phrase opens humans and devas, the second phrase opens the Separate Teaching, and the third phrase opens the Tripiṭaka and Shared teachings. In each of the passages there are three parts: each first cites a sūtra to establish the characteristics; next, clarifies the faults; and third, formally performs the opening. First, citing the sūtra clarifies the subtlety of the principle; those who clung to their positions did not know it, and were therefore all rebuked as having faults; yet upon arriving at the Lotus Sūtra, all are opened and none fail to return to the subtle. From 'This is...' onward, clarifying the faults, it says: 'Yet in that house, neither great nor small knew of it.' This refers to the parable of the gold storehouse cited in the eighth fascicle of the Great Sūtra, in the 'Chapter on the Tathāgata Nature', as fully quoted in the first fascicle of the Zhiguan Notes. Now I shall again briefly explain the meaning of the parable: 'that house' is the five aggregates; although the aggregates possess the Buddha-nature, neither great nor small know of it. Past scholars have mostly explained this by saying that the four fruits are the great and ordinary beings are the small; the treatise masters say that bodhisattvas are the great and śrāvakas are the small. Zhang'an says that humans and devas are the small and the two vehicles of analytical emptiness are the great; the two vehicles of analytical emptiness are the small and the two vehicles of embodied emptiness are the great; the two vehicles of mere emptiness are the small and the bodhisattvas of mere emptiness are the great; the bodhisattvas of mere emptiness are the small and the bodhisattvas who emerge from emptiness into provisionality are the great. In this way, neither great nor small knew of it; and although the Separate Teaching knew of it, because it carries the expedient path of instruction, its teaching belongs to the provisional. In the second phrase, on opening, three parables are again used to reveal the characteristics of opening. Regarding 'fixed and non-fixed': 'fixed' refers to conditioned cultivation, claiming that what is fixed can reveal the principle; 'non-fixed' refers to true cultivation, which can shatter the clinging to what is fixed. Viewing true cultivation in contrast to conditioned cultivation, there are also two meanings. The parable says: 'Just like a wheel-turning king who can shatter and pacify': the majesty and subjugation of the jewel wheel is like shattering, while transforming the world with the ten good deeds is like pacifying. Here it is also like this: pervading all dharmas is shattering, while having nothing that can shatter is called pacifying; furthermore, eliminating darkness is like shattering, while giving birth to living things is like pacifying. Removing eye-cataracts and nurturing the pearl can be understood by analogy to this. In the third phrase, under faults, the words 'three and five vehicles and so forth' appear: since the second phrase has already opened the Separate Teaching, we know that here it only opens the Tripiṭaka and Shared teachings; thus 'three, five, and so forth' only pertains to these two teachings. Next, the concluding passage can be understood. Therefore we know that none of the expedient vehicles knew the beginningless storehouse principle and the three dharmas in a single mind; hence each gave rise to clinging to a partial aspect of a single dharma, all deeming it ultimate. Now the Tathāgata, with skillful expedients, matures them in diverse ways and reveals back to sentient beings their inherently possessed storehouse of awakening, causing great and small alike to know it; what was concealed in the past and is revealed today is called 'opening'. Although the words 'great and small' in the present text are lodged in the text of the first phrase, Zhang'an's interpretation extends its meaning to the subsequent phrases, which is precisely this intent.