法華玄義釋籤 12.4

12.4

五始終者，為二：初總標來意，次「何者」下正釋。釋中為二：初汎約一界，次「今但」下局一念十界，即是一念十如三道。於中為四：初以三道性相體等為理性三軌。於中又三：標、釋、結。釋中三道各有法、譬等，具如初文釋眾生法中；但今文中初明三道，即十如中相性體三，為欲別釋三道相狀，故一一道各云「性相」，無「體」字者但是文略，尋之可見。次「夫有心」下結，中有二：初正結，次引證。證云「儔」者，類也，謂業苦也。次以力作因緣為修得三軌。三如是果報為究竟三軌。四明本末究竟，又二：初言「等」者，等前三種，性即是理，修得如文，彰顯秖是究竟。今不云究竟者，義通初住。次「亦是」下三諦等，可見。前文明位之始終，則約凡位一始終，聖位一始終；今明三法始終，故須始凡夫一念，終在彰顯聖位。所以立此門者，前雖開顯猶恐不了者，謂以開發為三法始，故須重明。秖緣始在於凡，故凡位可開，凡無三法，何所論開？故不動凡夫三法，而成聖人究竟三法，為是義故復立此門，勸勿自鄙。

Part five, 'Beginning and End', has two sections: first, a general statement of the reason for its coming; next, from 'What is this?' onward, the direct explanation. The explanation has two parts: first, speaking generally in terms of a single realm; next, from 'Now merely...' onward, restricting it to the ten realms in a single moment of thought, which is the ten suchnesses and the three paths in a single moment of thought. Within this are four parts: first, taking the nature, characteristics, substance, and so forth of the three paths as the three tracks of inherent principle. Within this are also three: the heading, the explanation, and the conclusion. In the explanation, the three paths each have their dharma, parable, and so forth, fully detailed as in the earlier text explaining the dharma of sentient beings. However, in the present text, first clarifying the three paths means the three factors of characteristic, nature, and substance among the ten suchnesses; in order to explain separately the characteristics of the three paths, each path is said to have 'nature and characteristics'; the absence of the word 'substance' is merely an abbreviation of the text, which can be seen upon investigation. Next, from 'Whoever has a mind...' onward is the conclusion, which has two parts: first, the direct conclusion, and next, citing scriptural proof. In the proof, 'chou' means kind or class, referring to karma and suffering. Second, taking power, activity, cause, and condition as the three tracks of acquired cultivation. Third, taking such fruit and retribution as the three tracks of the ultimate. Fourth, clarifying the ultimate identity of beginning and end, which also has two parts: first, the word 'and so forth' equates them with the previous three kinds: inherent nature is principle, acquired cultivation is as in the text, and manifest realization is simply the ultimate. The reason it does not say 'ultimate' here is that its meaning extends to the first abodement. Next, from 'It is also...' onward, the three truths and so forth can be understood. The previous text clarified the beginning and end of stages, which took ordinary stages as one beginning and end, and noble stages as another beginning and end; now, in clarifying the beginning and end of the three dharmas, it must begin with a single thought of an ordinary being and end in the manifest noble stages. The reason for establishing this gate is that although the preceding opened and revealed them, it was still feared that those who had not understood would think that opening and uncovering was the beginning of the three dharmas, so it had to be clarified again. Precisely because the beginning lies in the ordinary, the ordinary stages can be opened; if an ordinary being lacked the three dharmas, how could opening be discussed? Therefore, without moving the ordinary being's three dharmas, the noble person's ultimate three dharmas are accomplished. It is for this meaning that this gate is established again, exhorting one not to despise oneself.