法華玄義釋籤 13.27

13.27

四眾經中為二：先迹，次本。迹中又三：初五味，次判，三「又云昔」下開，此開且寄此中明之。於中又四：法、譬、合、證。初法中言「如此兩意」等者，相待、絕待也。初句云「毀呰聲聞」，即「正直捨方便」，相待意也。從「又云」已去開方便門，絕待意也。譬、合如文。第四引證中言「論云」等者，《大論》文證也。言「祕密」者，非八教中之祕密，但是前所未說為祕、開已無外為密。次「復有」下本門。言「在後」者指第七卷。次就此經中，初標，次釋，三結，四開。釋中言「因緣妙」者，發心為因，聞《法華經》為緣。又以結戒為因緣者，以實相心離十惱亂，即其意也。「未曾有妙」者，獨放眉間光，表於中道；餘經雖放，未曾獨放二眉間光，皆兼足頂及面門等，故使所表各各不同。「三變土田」者，土田梵云佛剎，物所生處名為土田，即佛生處所也。亦是一切諸法之所生處。三變表三智破三惑，餘並如文。四開者，前雖因便義立於開，此正當遍開之相。此中言「理廣」者，其實通於十二部，以廣經是理，事隨於理，理若開竟事無不開。若列當文十二部，已是開判竟。更重明者，但向引文直示十二相，故以此十二對法華前諸教以論待絕，故即向所列是待絕十二部也。然前五意雖在判麁妙中列之，前二意明佛本意更無異途，第三意即是約四教判，第四意即是約五味判，至第五意方是正開判今經是妙。第六欠觀心者，應用觀心十二部經，別有小卷流行者是。此說法五章中初釋名義通於大小，故至第二方以九三一與十一，約於通別而辨大小，故前之二章，但是能詮，將此能詮於所被，故有對緣，由緣不同故所詮異。所以第四更明所詮，能被所被、能詮所詮，從始至終一期教顯，欲明所說所化麁妙，復欲開此諸麁非麁，故須第五判開共立，方始顯於所說之法，終訖具於待絕二妙。又復此中雖辨所被所詮，正意並是以所顯能，所被既純知能被妙，所詮既即識能詮融，是故前來悉皆屬教。如教而觀故辨觀心，一切教中凡諸十二，一心中具無俟他求，是故須明觀心十二。

In the section on the various sūtras, there are two parts: first the traces, next the origin. Within the traces there are again three parts: first the five flavors; next the classification; third, from "It is also said that in the past..." onward, the opening—this opening is provisionally explained in this context. Within this there are again four: doctrine, metaphor, joining, and proof. In the first, doctrine, the statement "these two meanings," and so forth, refers to the relative and the absolute. The opening phrase, "denouncing the śrāvakas," is precisely "uprightly abandoning expedients," which is the relative intention. From "It is also said" onward, opening the gate of expedients is the absolute intention. The metaphor and joining are as in the text. In the fourth, citing proof, the statement "The treatise says..." and so forth, is textual proof from the Da zhidu lun. The term "secret" does not mean the secret among the eight teachings; it merely means that what had not been preached before is hidden, and once opened there is nothing outside it, which is esoteric. Next, from "Furthermore, there is..." onward is the origin gate. The statement "appears later" points to the seventh roll. Next, with respect to this sūtra, there is first the indication, next the explanation, third the conclusion, and fourth the opening. In the explanation, the statement "the wonder of causes and conditions" means that generating the mind [for bodhi] is the cause, and hearing the Lotus Sūtra is the condition. Furthermore, taking the formulation of the precepts as the cause and condition means that with the mind of the true aspect one is separated from the ten disturbances—this is its meaning. As for "the wonder of the unprecedented," emitting light from between the brows alone signifies the middle way; although other sūtras also emit light, none of them emits light solely from between the two eyebrows, but all combine it with the feet, crown, face-gate, and so forth, and thus the significations they each represent are different. Regarding "the three transformations of the lands," a land is called in Sanskrit a buddhakṣetra; a place where things are born is called a land, which is the place where a buddha is born. It is also the place where all phenomena are born. The three transformations signify the three wisdoms destroying the three delusions; the rest is as in the text. As for the fourth, opening: although previously an opening was established provisionally according to convenience, this directly corresponds to the aspect of opening universally. The statement "the principle is broad" here actually extends to the twelve divisions [of scripture], because the broad sūtras are principle, and matters follow principle; if principle is completely opened, no matters remain unopened. If one lists the twelve divisions of the present text, the opening and classification are already completed. The reason for explaining it again is merely that the text cited previously directly indicated the aspects of the twelve; therefore, using these twelve to contrast with the teachings prior to the Lotus to discuss the relative and absolute, precisely what was listed previously constitutes the relative and absolute twelve divisions. However, although the previous five meanings are listed under classifying the coarse and the subtle, the first two meanings clarify that the Buddha's original intention has no other course; the third meaning is the classification according to the four teachings; the fourth meaning is the classification according to the five flavors; only upon reaching the fifth meaning is the proper opening and classification where the present sūtra is [demonstrated to be] subtle. As for the sixth, lacking the contemplation of mind: one ought to employ the twelve divisions of scripture of the contemplation of mind, which exists as an independent small fascicle circulating. Among these five chapters on preaching the Dharma, the first explains the meaning of the terms, extending to both the great and small; thus only upon reaching the second does it use the nine, three, one, and eleven to distinguish the great and small according to the common and the distinct. Therefore, the previous two chapters are merely the active explicators; taking these active explicators to apply to those who are covered, there is consequently the confronting of conditions, and because conditions are different, what is explicated differs. Therefore, the fourth further clarifies what is explicated: active coverage and passive coverage, active explication and passive explication, manifest throughout an entire period of teaching from beginning to end; desiring to clarify the coarse and subtle of what is preached and what is transformed, and further desiring to open these various coarsenesses as not coarse, it is therefore necessary for the fifth to jointly establish classification and opening, only then beginning to reveal that the preached Dharma is fully endowed from beginning to end with the two subtleties of the relative and the absolute. Furthermore, although those covered and what is explicated are distinguished here, the primary intention in both cases is to use what is revealed to manifest what can reveal: since those covered are pure, one knows that the active coverage is subtle; since what is explicated is immediate, one recognizes that the active explication is harmonious. Therefore, all of the foregoing belongs to teaching. Because one contemplates in accordance with teaching, contemplation of mind is distinguished; among all teachings, whatever twelve [divisions] there are, are complete within one mind without needing to seek elsewhere—this is why one must clarify the twelve [divisions] of contemplation of mind.