法華玄義釋籤 13.35

13.35

三判麁妙中二：先判、次開。初判為二：先約教，次約味。初教中二：先正約四教，次責偏部以顯妙。初文二：先三麁，次一妙。三麁中何但所化成麁，亦乃能化非妙。何者？以機麁故致使化主現為麁身，乃至菩薩現麁眷屬而成熟之，且從迹判故皆屬麁。次此經妙者，直引此經當教當部二義俱成，故便引之。文中自列三妙，次文準義。初文應云結緣妙，次「一切」下釋前結緣方屬成熟，後文內外中間兼得業願通三。言「其於五欲無所復堪」者，以閹人譬助顯此意，以色敗故五根亦敗，以心敗故是故二乘菩提種斷。次「譬如」下譬向三文，元始謂結緣，要終謂得度，餘教豈無此事？但教中不說，故判為麁。次責偏中不破華嚴圓教，但判部權；而弘教者不曉，故破其經師。於中初責，次「故知」下判麁妙。初言「如閹本根」者，如《止觀》第六記。次判中二：先略判，次「所謂」下歷諸妙獨顯。五味可知。

Third, in evaluating coarseness and subtlety, there are two parts: first, evaluation; next, opening. The initial evaluation has two parts: first, in terms of the teachings; next, in terms of the flavors. In the first, the teachings, there are two parts: first, directly in terms of the four teachings; next, rebuking the biased sections to reveal the subtle. The first text has two parts: first, the three coarsenesses; next, the one subtlety. Among the three coarsenesses, not only are those who are transformed coarse, but also the transformer is not subtle. Why? Because the capacities are coarse, it causes the transforming master to manifest as a coarse body, and even bodhisattvas manifest coarse retinues to mature them; judged tentatively from traces, they all belong to the coarse. Next, as for this sūtra being subtle, it directly cites this sūtra, and both meanings—pertaining to the teaching and pertaining to the section—are established; hence it is directly cited. In the text, three subtleties are listed of themselves; the next text accords with the meaning. The first text should say the subtlety of forming affinities; next, from 'all...' downward explains the preceding forming of affinities as only then belonging to maturation; the latter text, inner and outer, in the interim also obtains the three of karma, vow, and supernormal power. As for 'regarding the five desires, they are no longer capable of anything': it assists in clarifying this meaning with the analogy of a castrated person; because forms are ruined, the five sense faculties are also ruined; because minds are ruined, the two vehicles' seeds of bodhi are therefore severed. Next, from 'For example...' downward provides an analogy for the preceding three texts; the primal origin refers to forming affinities, and the ultimate end refers to attaining liberation. How could the other teachings lack this matter? But because it is not expounded in their teachings, they are therefore evaluated as coarse. Next, in rebuking the biased, it does not refute the Perfect Teaching of the Avataṃsaka, but only evaluates the section as provisional; however, propagators of the teaching do not understand, so it refutes their sūtra masters. Therein, first is the rebuke; next, from 'Hence we know...' downward evaluates coarseness and subtlety. The initial 'like a castrated person's original faculty' is as noted in Zhiguan, fascicle six. Next, in the evaluation, there are two parts: first, a brief evaluation; next, from 'the so-called...' downward, traversing the various subtleties to uniquely reveal [it]. The five flavors can be understood.