法華玄義釋籤 13.4

13.4

次明麁妙中二：先判，次開。初判中二：先通敘變化所作不同，次正釋。初文三：初立，次引證，三「若應同正報」下各辨不同。次正釋中二：先正，次依。依正各二：先教，次味。初先正報約教中二：先釋，次「如是」下結。初文秖是十界不同，而四趣合、人天合、二乘合、菩薩離，尋意可見。「黑髮纏身」者，餓鬼狀，出《大論》。「盥」者，古煖反，洗也澡也滌也。通論諸洗皆名為盥，若別論者洗手曰「盥」；洗足曰「洗」，「洗」音銑；洗頭曰「沐」；洗身曰「浴」。「規」圓「矩」方。次「若得」下約五味中二：先四味，次今經。又三：先總判是妙，次別示妙相，三總示妙相。初如文。次文中云「地淨表理妙」者，理者境也。地既能持能生、為諸法本，故表理妙。「光表智」者，光處二眉之間，故可表於中道智妙。「三昧表行」者，首楞嚴定正當妙行。「風表乘」者，風行於空而實非空不異於空，乘乘實相，乘非實相而不異實相。「地動表神通」者，地本不動而能現動，實體非通而依實現通。

Next, in explaining the crude and the wonderful, there are two: first, evaluating; next, opening. In the first, evaluating, there are two: first, generally describing the differences in what is created by transformations; next, directly explaining. The first text has three: first, establishing; next, citing proof; third, from 'if responding identically to the direct retribution' downward, distinguishing the differences individually. In the direct explanation, there are two: first, direct [retribution]; next, dependent [retribution]. Direct and dependent each have two: first, teachings; next, flavors. First, in terms of teachings for direct retribution, there are two: first, explaining; next, from 'such' downward, concluding. The first text is simply the differences among the ten realms: the four destinies are combined, humans and devas are combined, the two vehicles are combined, and bodhisattvas are separated; investigating the intention, this can be seen. 'Black hair tangled around the body': the appearance of a hungry ghost, originating from the Da zhidu lun. 'Guan' (wash): fanqie pronunciation gu + nuan; to wash, to bathe, to cleanse. Broadly speaking, all washing is called guan; if distinguished specifically, washing hands is called guan; washing feet is called xi (pronounced xian); washing the head is called mu; washing the body is called yu. The compass makes circles, and the square makes rectangles. Next, from 'if attaining' downward, in terms of the five flavors, there are two: first, the four flavors; next, the present sūtra. There are also three: first, generally determining it as wonderful; next, separately indicating the marks of the wonderful; third, generally indicating the marks of the wonderful. The first is as in the text. In the next text, 'purity of the ground symbolizes the wonderful principle': principle is realm. Since the ground can hold and produce, being the basis of all dharmas, it symbolizes the wonderful principle. 'Light symbolizes wisdom': the light is located between the two eyebrows, so it can symbolize the wonderful wisdom of the Middle Way. 'Samādhi symbolizes practice': the Śūraṅgama Samādhi precisely corresponds to wonderful practice. 'Wind symbolizes the vehicle': wind moves in space yet is not truly empty nor different from emptiness; the vehicle conveys the true mark, yet the vehicle is not the true mark nor different from the true mark. 'Earthquake symbolizes supernormal powers': the ground is originally motionless yet can manifest motion; the true essence is not supernormal powers, but relying on reality it manifests supernormal powers.