法華玄義釋籤 13.12

13.12

三明對緣者，以前大小對何等緣，若通若別若不辨對徒施法音。於中為四：初辨法名有無，次「次約十」下正明對緣之相，三「前以」下明所依，四「雖復」下明攝法。初文中二：先立生熟兩機，次「若眾生」下明機生則無十二部名。於中又四：初正明不立其名，次「故天竺」下引例，三「故地持」下引證，四「若深」下汎明出沒，初如文。次引例中三：一西方，次此方，三引權行大士。法身菩薩示為世王，雖內善眾典，必依迹立不濫其蹤。次引證，言「即其義」者，謂不濫用十二部名也。四出沒中，用則必得，教意不然。所言「深觀行」者，雖暫用其名，而心恆達法相故也。次正明對緣中二：先通立大小兩機，次「今總」下通列顯祕等教。於中先列兩種四教，次「一者」下釋兩四教。初言「四緣」者，兩種四教所被不出四緣，四緣秖是藏等四教；人不見者，妄於顯祕等四而生穿鑿，使聞者失途，具如第一卷中明之。次釋中二：先釋密等四教，又二：先明去取，祕在大聖赴機，今且置而不說，若欲說之秖是口密，赴四機緣令其彼彼互不相知，即是其意。顯祕雖異，教不出四，是故不論。今且釋其三謂頓、漸、不定。所言「共」者，三顯一祕。次正釋中言「對四名漸」者，由頓後開漸，漸涉三昧故教成四，具如第一卷及《喻疑》中辨。若不深見一家門戶，如何能辨此漸等四？復更下文明藏等四，彼此兩文更無差別，但漸中合明增減不定同座異聞，同名為漸對機分四耳。頓二亦然，但指《華嚴》故云兩界。不定但於頓漸二途稟益不等，是故名為頓漸不定。次「二者」下明藏等四，且置頓與不定，令識漸中四相分明，復須除祕故云「顯露」。秖是重分別前漸中所用四法之相，故云「更明」。此四中圓何曾異於頓中圓極？復與《法華》圓義宛同，而尚不及《法花》開顯，妄生比決一何苦哉！又藏等四中所言對界與頓等中文意少別。何者？彼頓等中通束於教，以藏為聲聞，通為緣覺，別為菩薩，圓為佛界，故使爾也。今藏等中離人為界，故藏三通四，通真含中以為佛界故爾。此以兩教佛界有教無人故置不說。別對二者亦可存於佛界，亦可旦置佛果，但以初地而為佛界耳。三明所依中以依法性故，故能於彼雜類之身說於如是不思議法，然又立此頓漸顯祕次第，必須八相佛形而說。言「海渧研山」者，如《華嚴》龍宮誦出象負西來此下本也；大本十三世界微塵數品，故知不可以海水毛端渧數知其偈限，不可以研須彌為墨書其文字，故知西來象負偈數能幾？四明攝法中縱於雜類身中所說，以十二部收亦無不罄盡。

Third, explaining the correspondence to capacities [for whom the teachings are meant]: regarding what capacities the previously discussed Mahāyāna and Hīnayāna correspond to, if one does not distinguish this correspondence—whether shared or distinct—the sound of the Dharma is bestowed in vain. Within this, there are four sections: first, distinguishing the presence or absence of the designations of phenomena (dharmas); second, from 'Next, regarding the ten...' onward, directly explaining the characteristics of corresponding to capacities; third, from 'Previously, based on...' onward, explaining that on which [the teachings] rely; fourth, from 'Although again...' onward, explaining the subsumption of phenomena. In the first section, there are two parts: first, positing the two kinds of capacities, unripe and ripe; second, from 'If sentient beings...' onward, explaining that when capacities are unripe, the names of the twelve divisions [of scripture] do not exist. Within that, there are again four parts: first, directly explaining that their names are not established; second, from 'Therefore in India...' onward, citing parallels; third, from 'Therefore the Dichi...' onward, citing proof; fourth, from 'If deep...' onward, generally explaining emergence and submersion. The first part is as in the text. In the second part, citing parallels, there are three points: first, the Western Regions; second, this land; third, citing great beings of expedient practice. A Dharma-body bodhisattva manifests as a worldly king; although inwardly skilled in all scriptures, he must establish things according to external traces, never confusing his footsteps. Next, in citing proof, the words 'this is precisely its meaning' mean not confusingly employing the names of the twelve divisions. In the fourth part, regarding emergence and submersion, if one uses them, it is certainly permissible, but the intention of the teaching is not so. What is called 'deep contemplative practice' means that although one temporarily uses their names, one's mind constantly penetrates the true characteristics of phenomena. Next, in directly explaining the correspondence to capacities, there are two parts: first, generally positing the two capacities of Mahāyāna and Hīnayāna; second, from 'Now, generally...' onward, comprehensively listing the manifest, secret, and other teachings. Within this, first the two varieties of four teachings are listed; second, from 'First...' onward, the two varieties of four teachings are explained. First, as for 'four conditions,' those covered by the two varieties of four teachings do not go beyond the four conditions; the four conditions are simply the four teachings of the Tripiṭaka and so forth. Those who do not see this make reckless fabrications regarding the four teachings of the manifest, secret, and so on, causing listeners to lose their way, as is fully explained in the first fascicle. Next, in the explanation, there are two parts: first, explaining the secret and other four teachings, which again has two parts: first, explaining what is set aside and what is taken up—the secret lies in the Great Sage's adaptation to capacities, so now it is set aside and not discussed; if one wished to discuss it, it is simply the oral secret, adapting to the four conditions of capacity and causing them mutually not to know one another, which is precisely its meaning. Although the manifest and secret differ, the teachings do not exceed four, which is why it is not discussed. Now we temporarily explain the three: sudden, gradual, and indeterminate. What is termed 'shared' refers to the three manifest and the one secret. Next, in the direct explanation, the words 'corresponding to the four is called gradual' mean that because the gradual is opened after the sudden, and the gradual traverses the samādhis, the teachings become four, as fully distinguished in the first fascicle and in Resolving Doubts through Metaphor. If one does not deeply comprehend the lineage of our school, how could one distinguish these four of the gradual and so on? Further, below, the text explains the four of the Tripiṭaka and so forth; between the two passages there is no difference at all, except that in the gradual, it is explained collectively that through increase and decrease, indeterminate hearing of different things in the same assembly occurs, and though all are termed 'gradual,' they are divided into four according to capacity. The two of the sudden are also like this: they merely point to the Avataṃsaka, and hence are called 'two realms.' The indeterminate simply refers to receiving unequal benefit from the two paths of sudden and gradual, and hence is called indeterminate across sudden and gradual. Next, from 'Second...' onward, explaining the four of the Tripiṭaka and so forth: temporarily setting aside the sudden and the indeterminate so that the four characteristics within the gradual may be clearly recognized, and furthermore setting aside the secret, it is therefore called 'manifest.' This is merely re-analyzing the characteristics of the four dharmas employed in the gradual mentioned earlier, which is why it says 'further clarifying.' How could the perfect among these four ever differ from the ultimate perfection in the sudden? Furthermore, it is identical with the perfect meaning of the Lotus Sūtra, yet does not yet match the opening and revealing of the Lotus Sūtra; how lamentable it is to recklessly make comparisons! Moreover, regarding what is said in the four of the Tripiṭaka and so forth concerning correspondence to realms, the textual meaning slightly differs from that in the sudden and so forth. Why is that? In the sudden and so forth, the teachings are subsumed generally: the Tripiṭaka is taken as the śrāvaka, the Shared as the pratyekabuddha, the Separate as the bodhisattva, and the Perfect as the Buddha realm; hence it was so. Now, within the Tripiṭaka and so forth, the realms are separated according to persons; thus the Tripiṭaka has three and the Shared has four, with the Shared truth implicitly containing the middle to serve as the Buddha realm, hence this is so. Because in the Buddha realm of these two teachings there is teaching but no actual person, they are set aside and not discussed. As for the correspondence of the Separate to two realms, it can either be retained in the Buddha realm or temporarily set aside from the fruit of buddhahood, taking merely the first bhūmi as the Buddha realm. Third, in explaining that on which [the teachings] rely: because they rely on the Dharma-nature, they can expound such inconceivable dharmas through those diverse bodies; yet in establishing this sequence of sudden, gradual, manifest, and secret, they must be expounded by a Buddha form endowed with the eight marks. As for the words 'drops of the ocean and grinding down mountains,' this refers to how the Avataṃsaka was recited and brought forth from the dragon palace and carried westward on elephants, which is the abridged version; the comprehensive version consists of chapters equal in number to the dust motes of thirteen worlds. Thus we know that one cannot measure the limits of its verses by the drops of ocean water on a hair's tip, nor write its words using Mount Sumeru ground into ink. Thus how many can the verses carried westward on elephants amount to? Fourth, in explaining the subsumption of phenomena: even what is expounded in diverse bodies is completely and exhaustively subsumed by the twelve divisions.