法華玄義釋籤 13.3

13.3

次名數中四：列數，釋名，次第，虛實。後二寄名數中辨耳。初如文。釋名中雖三文不同，義意不別。「地持云神謂難測知」者，《易》云「陰陽不測謂之神」，非佛教意。「神通不同」者，具如文列，凡夫外道及四教也。三教如文。略釋六通如《止觀》第七記。彼文並是發宿習通也。復有生得通，知鬼畜等；有報得通，如諸天等；有脩得通，如諸聲聞及諸外道、三藏菩薩通教出假等。修得又四，若三藏二乘以無漏心依根本禪；若諸外道以有漏心依根本禪；通教二乘同通菩薩，亦以無漏依根本禪；別教菩薩初依根本，用無漏心。次依界外恆沙三昧，後依實相，發得妙通，圓教初住初心雖別發得義同。又約六即，六根清淨相似發得，初住已上分真發得，妙覺一位究竟發得。今此文中即分真發，既從圓位已後起應現通，故知正是發得通也。故《大經》二十二云：「通有二種：一內、二外。外謂與外道共。內復有二：一者二乘，二者菩薩。」菩薩修行大般涅槃，所得神通不與小共，故知即是別圓菩薩如上得通也。前言「十四變化」者，初禪二：謂初禪初禪化，初禪欲界化。二禪三，三禪四，四禪五，準初禪說可以意得，具如《法界次第》委釋。圓教文相稍廣者，用今經意以餘文助釋，於中又二：先廣釋，次料簡。初文中二：先出不同，次「然」下申今經以六根為通之意，餘經不明者今經最廣，故知應用六根為通。於中二：先明意，次「今云」下釋。初文中云「然經明鼻通最委悉」者，一切諸經不明鼻通非究竟說，豈有諸根並得神通而鼻舌獨無？唯有今經六根清淨於中鼻根文最委悉。若《華嚴》明十種六根，亦是六根皆有神通，但彼經在果謂初住已去，當知住前亦有似發。《華嚴》又明十種神變，即十通也。一眾生身，二佛剎，三供養，四音聲，五行願，六調伏，七成就，八菩提，九說法，十住持。次釋中二：先明所依，次「文云」下出通相。初言「無記化化」，如《止觀》第一記。次釋通相中二：先且約眼根略釋，次「見有」下判真似。初文三：初略引此經。次借毘曇「自爾」之言。彼論在小、此中在大，「自爾」名同意義各別，「自爾」秖是「自然」之異名耳。言「毘曇云六入殊勝」者，皆有通用，故云「殊勝」。「自爾」之名通於大小，且引證大；然小乘中於一切法立因緣已皆云「自爾」，如青葉紅華非染使然，故云「自爾」。通亦如是，但是得禪自爾有通，雖是作意即是諸禪自爾力也。小乘尚爾，何況大乘？故今借小以證於大。三引《央掘》，具如《止觀》第七記及第七文。次判真似中，借《華嚴》意對辨之也。言「內外身通」者，此是真如鏡淨任運能照，以能照外現十界像，故外像現內也。有此二用故分內外，論其實體內外不二。次料簡中言「三根增減」者，此引《大論》四十文。云「鼻舌身三」者，但引彼論云有增減，若對六根與今不同。意云論文許有增減，何妨今經眼鼻身三數劣餘三，是故引論以例今經，故云「若例此義」，餘如疏說。於中三：先例不同，次引《正法華》證等，三復引今經證互用。

Next, in names and numbers, there are four: listing numbers, explaining names, sequence, and provisional versus real. The latter two are merely distinguished under names and numbers. The first is as in the text. In explaining names, though the three texts differ, their doctrinal meaning is not distinct. 'The Dichi says supernormal means difficult to fathom and know': the Yijing says 'that which is unfathomable in yin and yang is called supernormal', which is not the Buddhist meaning. 'Supernormal powers are not the same': completely as listed in the text, belonging to ordinary persons, non-Buddhists, and the four teachings. The three teachings are as in the text. Briefly explaining the six supernormal powers is as noted in the seventh fascicle of the Zhiguan. Those texts all refer to supernormal powers developed from past habituation. There are also supernormal powers obtained by birth, knowing ghosts, beasts, and the like; there are supernormal powers obtained as retribution, such as the devas and so forth; there are supernormal powers obtained by cultivation, such as the śrāvakas, non-Buddhists, bodhisattvas of the Tripiṭaka Teaching, and those of the Common Teaching stepping forth from emptiness into provisionality, and so forth. Obtained by cultivation also has four: the two vehicles of the Tripiṭaka rely on the fundamental dhyānas with an uncontaminated mind; non-Buddhists rely on the fundamental dhyānas with a contaminated mind; the two vehicles of the Common Teaching, identical with the bodhisattvas of the Common Teaching, also rely on the fundamental dhyānas with an uncontaminated mind; bodhisattvas of the Separate Teaching first rely on the fundamental [dhyānas] using an uncontaminated mind, next rely on the Ganges-sands samādhis beyond the three realms, and later rely on the true mark to develop wonderful supernormal powers. Though the initial mind of the first abode of the Perfect Teaching is distinct, the principle of developing them is the same. Further, in terms of the six identities: the purification of the six sense faculties develops them in resemblance; from the first abode upward, they are developed in partial reality; and the single stage of wondrous awakening develops them completely. Now in this text, it is development in partial reality; since they give rise to responses and manifest supernormal powers after reaching the stages of the Perfect Teaching, one knows that they are precisely supernormal powers developed through cultivation. Therefore, the Great Sūtra, fascicle twenty-two, says: 'Supernormal powers are of two kinds: first, internal; second, external. External means shared with non-Buddhists. Internal also has two: first, the two vehicles; second, bodhisattvas.' Bodhisattvas practicing the Great Parinirvāṇa attain supernormal powers that are not shared with the small; therefore, one knows these are the supernormal powers attained as above by the bodhisattvas of the Separate and Perfect [teachings]. As for the earlier mention of 'fourteen transformations': the first dhyāna has two, namely the first dhyāna transforming the first dhyāna, and the first dhyāna transforming the desire realm. The second dhyāna has three; the third dhyāna has four; the fourth dhyāna has five. Proportionate to the explanation of the first dhyāna, this can be understood conceptually, fully explained as in the Fajie cidi. The textual description of the Perfect Teaching being somewhat broader means that it uses the meaning of the present sūtra to help explain with other texts, within which there are also two: first, broadly explaining; next, critical discernment. In the first text, there are two: first, setting forth differences; next, from 'however' downward, unfolding the present sūtra's intent of taking the six sense faculties as supernormal powers. What is not explained in other sūtras is broadest in the present sūtra; therefore, one knows that the six sense faculties should be used as supernormal powers. Within this, there are two: first, clarifying the intent; next, from 'now it says' downward, explaining. In the first text, 'however, the sūtra explains the nose faculty most thoroughly': that all sūtras do not explain the supernormal power of the nose is not the definitive explanation; could it be that all faculties obtain supernormal powers while the nose and tongue alone lack them? Only in the present sūtra's purification of the six sense faculties is the text regarding the nose faculty the most thorough. If the Avataṃsaka Sūtra explains ten kinds of the six sense faculties, it also means that all six faculties have supernormal powers; however, that sūtra locates this in the fruition, meaning from the first abode onward; one should know that prior to the abodes there is also resemblance development. The Avataṃsaka Sūtra also explains ten kinds of supernormal transformations, which are the ten supernormal powers: first, bodies of sentient beings; second, Buddha lands; third, offerings; fourth, sounds; fifth, practices and vows; sixth, taming; seventh, accomplishing; eighth, bodhi; ninth, expounding the Dharma; tenth, sustaining. In the subsequent explanation, there are two: first, clarifying that on which they rely; next, from 'the text says' downward, setting forth the characteristics of the supernormal powers. The first mention of 'transforming non-defined into transformations' is as noted in the first fascicle of the Zhiguan. Next, in explaining the characteristics of the supernormal powers, there are two: first, briefly explaining in terms of the eye faculty; next, from 'seeing there is' downward, determining the true and resemblance. In the first text, there are three: first, briefly citing this sūtra; next, borrowing the term 'naturally so' from the Abhidharma. That treatise is in the Small [Vehicle], whereas here it is in the Great; the term 'naturally so' is the same, but the meanings are distinct; 'naturally so' is merely another name for 'natural'. 'The Abhidharma says the six sense spheres are extraordinary': all have supernormal function, hence called 'extraordinary'. The term 'naturally so' applies to both Great and Small; it is temporarily cited to prove the Great. However, in the Small Vehicle, having established causes and conditions for all dharmas, they all say 'naturally so', as blue leaves and red flowers are not dyed to be so, hence called 'naturally so'. Supernormal powers are also like this: merely by attaining dhyāna there are naturally supernormal powers; though it involves intention, it is the natural power of the dhyānas. If the Small Vehicle is even so, how much more so the Great Vehicle? Therefore, we now borrow the Small to prove the Great. Third, citing the Aṅgulimāla Sūtra, fully as in the note and text of the seventh fascicle of the Zhiguan. Next, in determining the true and resemblance, borrowing the meaning of the Avataṃsaka Sūtra to distinguish them comparatively. 'Internal and external bodily supernormal powers': this is the mirror-like purity of True Suchness naturally able to illuminate; because it can illuminate the exterior and manifest the images of the ten realms, external images manifest within. Because there are these two functions, internal and external are distinguished; discussing their true essence, internal and external are non-dual. Next, in the critical discernment, 'increase and decrease of three faculties' cites the text of fascicle forty of the Da zhidu lun. Saying 'the three of nose, tongue, and body' merely cites that treatise saying there is increase and decrease; compared with the six faculties, it is not the same as here. The intention is that the treatise allows increase and decrease; what prevents the eye, nose, and body of the present sūtra from being inferior in number to the other three? Therefore, the treatise is cited to draw a parallel with the present sūtra, hence saying 'if drawing a parallel to this principle', the rest being as explained in the commentary. Within this, there are three: first, drawing a parallel to differences; next, citing the Zheng fahua jing as proof and so forth; third, further citing the present sūtra to prove interchangeable use.