法華玄義釋籤 13.37

13.37

次觀心眷屬，中二：先列、次釋。釋中二：先釋，次「明事」下寄此文，後總明功能。初文三：先釋，次判，三「又決」下開。初文自六：前二文中二，釋、結。釋二，如文。次約教者，亦如《止觀》記兼引《楞伽經》。此中前後合七眷屬，此之七名各有通別，別在於七。通名眷屬者，七皆於佛性自親愛莫不臣順，然別名中，前一從理，次四從事，次一從法，次一從行，於所從中，通局不等。初一名理俱通，後六名局義通，是故後六隨事別受名故。何者？業生名義亦通上下，事唯局凡。所言通者，從有漏業乃至不可思議業故。業是縛義，界內界外諸相並縛。願生名通後二義復通前，業通兼願，正是業繫復由願牽，是故「從勝」。依願立名，事亦局凡，通非無願亦從勝立名亦通後，事局小聖及以大賢，不通於凡。次應生名局義通小聖及以大賢，或有應來通得名應，事局大聖不通小賢。次法門者，名義乃通，通於四教能化所化、若師若弟、若境若智，事局出世不通於迷。次觀心者，名之與義通世出世，前二愛見唯世間故。然法門及以業願通應莫不觀心，但為隨事得名既殊，故以觀心別置科目。又《淨名》所答正從理觀，然亦未得觀心名者，以對事立稱觀道不專，故立觀心唯對一境。如是等義雖復分別，未判未開，前諸文中雖逐近略述，未若文後總判總開，故正釋後，復立一門。法門及觀，在後更自別開判。

Next, regarding the retinue of contemplation of mind, there are two parts: first, listing; next, explaining. Within the explanation, there are two parts: first, explaining; next, from "illuminating phenomenal events" downward, relying on this text, a concluding explanation of function. The first text has three parts: first, explaining; next, evaluating; third, from "further, resolving" downward, opening. The first text itself has six parts: in the first two texts, each has two parts—explanation and conclusion. The two explanations are as in the text. Next, regarding teachings, it is also as in the *Zhiguan* notes, which additionally cite the *Laṅkāvatāra Sūtra*. Here, combining earlier and later, there are altogether seven retinues. Each of these seven names has common and specific [aspects]; the specific lies in the seven. Regarding the common designation "retinue," all seven are by nature closely attached to the Buddha-nature, and none fails to submit as ministers. However, among the specific names, the first is based on principle, the next four are based on phenomenal events, the next on the Dharma, and the next on practice. Among those based on these, their commonality and specificity are not uniform. The first name and principle are both common; the latter six names are specific while their meanings are common. Therefore, the latter six receive names specifically according to phenomenal events. Why is that? The name and meaning of "born through karma" also commonly apply above and below, but as a phenomenal event it is strictly restricted to ordinary beings. That which is called "common" ranges from contaminated karma up to inconceivable karma. "Karma" has the meaning of bondage; both within and beyond the three realms, the various marks are all bondage. The name "born through vow" is common to the latter two, while its meaning further applies to the former. Karma commonly includes vows; being truly bound by karma, one is further pulled along by vows, and is therefore named "from the superior." As a designation established based on vows, the phenomenal event is also restricted to ordinary beings. As for the "common," it is not without vows; established as a name based on the superior, it also applies to what follows, but as a phenomenal event it is restricted to small sages and great worthies, not extending to ordinary beings. Next, the name "born through response" is specific, but its meaning commonly applies to small sages and great worthies; some who respond and come may commonly receive the name "response," yet as a phenomenal event it is restricted to great sages, not extending to small worthies. Next, regarding "teaching-doors," the name and meaning are common, extending across the four teachings to the teachers and those transformed, whether masters or disciples, whether objects or wisdom; as a phenomenal event it is restricted to the supramundane, not extending to delusion. Next, regarding "contemplation of mind," its name and meaning are common to both mundane and supramundane, since the former two—craving and views—are solely mundane. Yet, for teaching-doors, karma, vow, commonality, and response, none is not the contemplation of mind. Merely because the names derived in accordance with phenomenal events are distinct, contemplation of mind is set up as a separate heading. Furthermore, what Vimalakīrti answered directly derives from the contemplation of principle; yet it did not yet receive the name "contemplation of mind" because, being named in opposition to phenomenal events, the path of contemplation was not exclusive. Hence, establishing "contemplation of mind" is solely in opposition to a single object. Although such meanings are thus distinguished, they have not yet been evaluated or opened. Although the previous texts briefly described them along the way, it is not like the text's subsequent comprehensive evaluation and comprehensive opening. Therefore, after the primary explanation, an additional heading is established. The teaching-doors and contemplation will be separately opened and evaluated later on.