法華玄義釋籤 12.53

12.53

次明麁妙者，判前不同相對二門名相，餘之二門通於麁妙，故不須判。又此二門中但判十界者，四句三十六句，及相對中二，並攝在十界中，判以十界有優劣，餘無故也。於中先標，次列章，三解釋中準前諸文，亦可以開列為一門，今隨文便，於此列之，亦如明位中以開寄在圓位門中列之。但從義正，分章無定。就釋中二：先判麁妙，次結。初文二：先機，次應。機中二：先地獄，次餘九例。初文先判麁妙中三：初立具十，次「阿鼻」下釋疑，三「即判」下正判。獄中十界則九麁一妙。次「麁機」下辨機生熟召應不同，先麁，次妙。慈童女緣如《止觀》第五記。發菩提心名為「妙機」，未入六根名為「淺熟」，不至方便有餘，但近在於欲界天耳。次判應中二：先總論應，次約教辨判。初文二：先辨因果，次「若無」下舉非顯是。初文二，先因果，次引證。由慈悲熏為因，故果時能爾。次文二：先非、次是，正明應相。次約教中四教及別接通，所以不言接別等者，意如《止觀》。初藏通中三：先判，次譬，三「何者」下釋所以。言「譬如圖寫經記乃成」者，譬藏通神通皆是作意，如圖畫寫像經始記錄爾乃成就，不同鏡像任運相似，不同水月遍應諸器。別圓法譬可知，亦約證道同故合說。

Next, clarifying the crude and the subtle: this judges the terms and characteristics of the previous two gates of 'different' and 'mutual correlation'; the other two gates apply generally to both the crude and the subtle, so they do not need to be judged. Moreover, in these two gates, the reason only the ten realms are judged is that the four phrases, the thirty-six phrases, and the two within the mutual correlation are all subsumed within the ten realms, and they are judged because the ten realms have superior and inferior, whereas the others do not. Therein, first the heading is marked, next the chapters are listed, and third, in the explanation: following the previous texts, it could also have been opened and listed as a separate gate; now, for convenience of the text, it is listed here, just as in clarifying the stages, 'opening' was lodged within the gate of the stages of the Perfect [Teaching] and listed there. Following only what is correct in meaning, the division of chapters is not fixed. In the explanation, there are two [parts]: first, judging the crude and the subtle; second, the conclusion. The first text has two [parts]: first, capacity; second, response. Within capacity, there are two [parts]: first, hell; second, the other nine by analogy. In the first text, within judging the crude and the subtle, there are three [parts]: first, establishing that it possesses the ten [realms]; second, from 'Avīci' onward, resolving doubts; third, from 'that is, judging' onward, the correct judgment. Among the ten realms in hell, nine are crude and one is subtle. Next, from 'crude capacity' onward, distinguishing the differences in the immaturity and maturity of capacities calling forth responses: first the crude, next the subtle. The karmic condition of the compassionate maiden is as recorded in the fifth [fascicle] of Zhiguan. Arousing the bodhimind is called a 'subtle capacity'; not yet having entered the six sense faculties is called 'shallow maturity', not reaching the [realm of] expedient means with remainder, but merely nearby in the heavens of the desire realm. Next, in judging the response, there are two [parts]: first, a general discussion of the response; second, distinguishing and judging according to the teachings. The first text has two [parts]: first, distinguishing cause and effect; second, from 'if not' onward, presenting the false to reveal the true. The first text has two [parts]: first, cause and effect; second, citing proof. Because being perfumed by benevolence and pity serves as the cause, at the time of the fruit one is able to act thus. The next text has two [parts]: first the false, second the true, correctly clarifying the characteristics of the response. Next, according to the teachings, there are the four teachings and the Separate connecting with the Shared; as for why 'connecting with the Separate' and so forth are not mentioned, the intent is as in the Zhiguan. In the initial [discussion of] the Tripiṭaka and Shared [teachings], there are three [parts]: first, the judgment; second, the analogy; third, from 'why is this' onward, explaining the reason. As for 'like a painting or transcription that is completed only after planning and recording', this is an analogy for the spiritual powers of the Tripiṭaka and Shared [teachings] being entirely intentional, like a painted image or copied portrait that is accomplished only after planning and recording, unlike a mirror image that naturally resembles [the object], and unlike the moon in the water that pervasively responds to all vessels. The Dharma and analogy for the Separate and Perfect can be understood, and they are also discussed together because they are identical in terms of the track of realization.