法華玄義釋籤 13.36

13.36

四明法門中三：先分別，次判，三開。初分別中三：初列經文，次「若爾」下徵起，三「若三藏」下歷教分別。教教通用而義各異，若善四教化主各從四種權實智生，四教物機聞法生善，各發弘誓誓境不同，故令四人慈悲各異。初念善心究竟果舍，當分自別各不雜亂，己心塵勞隨四智轉，四四諦異故道品不同，各開三脫四佛正覺。若得此意，此義自顯無俟委論。至別教中別引《無量義》、《十住》、《寶性》等意。若通上下，亦應可見。「寶性論云」等者，以大乘信為初生子，此子即以實智般若為所懷母，用首楞嚴以為胎藏，既出生已必假大悲；將護信心為所養母，至於初地方得分名如實子也。闕父者，即以般若實智兼之。言「四種障菩薩能治」者，亦可通於三教菩薩。首楞之名雖即在大，義可通用，此定本在別圓教中，南嶽隨自意等文亦以義通，通於通教，唯三藏中無此名耳，然須分於能治相異。言「無量法門」至「皆能生佛子」者，生佛之子名生佛子。又佛即是子，佛從法生故佛是子。跨節則諸教法門皆從圓生，當分則各各自有無量法門生當教佛果。次圓教中言「自行三諦」者，即權而實故云「三一」。「化他三諦者」，即實而權故云「一三」。不分而分且作此說。「絓」者，結絲也，非此中意；亦挂也，謂但挂諸經也。《淮南子》云：「飛鳥不動不絓網羅」。《楚辭》云：「心絓而不解」。今皆開之，故云「皆悉決了」，餘文可見。

Fourth, in explaining the Dharma approaches, there are three parts: first, discrimination; next, evaluation; third, opening. In the first discrimination, there are three parts: first, listing the sūtra text; next, from 'If so...' downward, raising the question; third, from 'If the Tripiṭaka...' downward, discriminating across the teachings. They are commonly applicable teaching by teaching, but their meanings are distinct. As for the good, the transforming master of each of the four teachings is born from the four kinds of provisional and real wisdom; when beings of the four teachings hear the Dharma and give rise to goodness, each brings forth broad vows, and the spheres of the vows are different, thereby causing the four persons' compassion to be distinct. The initial thought of a good mind and the ultimate fruit shelter are intrinsically distinguished in their respective domains, each unmixed; the dust and toil of one's own mind turn in accordance with the four wisdoms; because the four Four Noble Truths differ, the wings of awakening are distinct, each opening the three liberations and the correct enlightenment of the four Buddhas. If one grasps this intention, this meaning becomes self-evident without needing detailed discussion. Reaching the Separate Teaching, it specifically cites the meanings of the Anantamukhanirhāra-dhāraṇī, Daśabhūmika, Ratnagotravibhāga, etc. If connecting above and below, it should also be visible. 'The Ratnagotravibhāga-śāstra says,' etc.: taking Mahāyāna faith as the newly born child, this child takes real wisdom prajñā as the mother who conceives it, and uses the Śūraṅgama as the womb; having already been born, it must rely on great compassion; cherishing and protecting the mind of faith serves as the mother who nurses it; only upon reaching the first bhūmi does it obtain the designated name of a true child. Where the father is absent, prajñā's real wisdom doubles as it. As for 'the four kinds of obstacles that bodhisattvas are able to cure,' this can also apply generally to the bodhisattvas of the three teachings. Although the name 'Śūraṅgama' is found in the Great [Vehicle], its meaning can be applied generally; this samādhi originally belongs to the Separate and Perfect teachings, but texts such as Nanyue's Following One's Own Mind also extend its meaning generally to the Shared Teaching; it is only in the Tripiṭaka Teaching that this name is absent; yet one must distinguish the differences in the aspects of what they are able to cure. From 'measureless Dharma approaches' to 'all can give birth to Buddha-sons': giving birth to the Buddha's children is called 'giving birth to Buddha-sons.' Furthermore, the Buddha is precisely the child; because a Buddha is born from the Dharma, the Buddha is the child. Transcending the stages, the Dharma approaches of all teachings are born from the Perfect; in their respective domains, each has its own measureless Dharma approaches that give birth to the Buddha fruit of that teaching. Next, in the Perfect Teaching, 'practicing the three truths oneself' means being provisional while real, hence called 'three-one.' 'Transforming others with the three truths' means being real while provisional, hence called 'one-three.' Indivisible yet divided, it is tentatively stated this way. 'Gua' means tying silk, which is not the meaning here; it also means hanging, meaning merely getting caught in the various scriptures. The Huainanzi says, 'Flying birds that do not stir do not get caught in nets.' The Chuci says, 'The mind is caught and not released.' Now all of them are opened up, hence it says 'all are resolved,' and the rest of the text is visible.