法華玄義釋籤 13.8

13.8

次說法妙，中二：標，釋。釋中二：先明來意，次正釋。初文為三：初約說不說明來意，為其機熟者說云因緣。次神通後，明為來意也。前雖通敘二輪三輪傍正，正意但在身輪，故神通預表當說法之先兆，所以現瑞表於十妙前相，若據行說則十妙之中說法為說，若從教言之則十妙俱教，故序中所表表當說十妙，故前為二身今為二鼓。若滅惡生善通於偏圓，而二身二鼓無不咸妙。三「演說」下正明說意。次正說中，先列章，次解釋。釋中先略標釋名意，次正釋名，於中先出達磨欝多羅釋。「達磨欝多羅」者，此云法尚，是阿羅漢，佛滅度後八百年中於《婆沙》中取三百偈，以為一部，名《雜阿毘曇》。又撰《增一集》三十卷，此義依彼，此中章門初一至五增數列之，第一一法第二二法乃至第五五法。初云「體一」者，同是名句等也，諸經皆然，故為一體。「相二」者，有於長行偈頌二種相故。「制名三」者，十二部中所制之名不出三義，初言「從字句」者，此之三部長行二頌秖是字句耳。次言「寄事得顯」者，謂所記是事、所說是事，結戒因事，託事為喻，本生事、本事事、未曾有事相最易知，論義者假往復事。三從所表，表理深故。「定名四」者，從喻、從體、從體事、從事也。「授記、無問自說、論義體事合目」者，如《授記經》，記是當體，所記是事；無問自說，說是當體，所說是事；論義往復名為當體，所論是事；不同二偈但是二種偈相而已，以無孤起重頌事故，其中所說各別有事不得名為孤起等事。「差別有五」者，一者九種脩多羅如文。從「通總」至「二偈」，言二偈亦在九中攝也。「又如分別」至「脩多羅」去，但是敷置說理之教，屬脩多羅，不同二部，故對二部得此藏名。彼云別教非今家別，即指大乘為別，小乘為通。二者偈陀四中，初言「阿閦婆等偈」者，且準《俱舍》明十六重後數，前十五重者，初從十十增之至第十六重名矜羯羅，初謂一、十、百、千、萬、億、兆、京、該、梓、欀、構、諫、正、載，此即前十五重也。第十六矜羯羅，第十七矜羯羅矜羯羅為大矜羯羅，第十八頻跋羅，第十九頻跋羅頻跋羅為大頻跋羅，第二十阿閦婆，第二十一阿閦婆阿閦婆為大阿閦婆，此第六經所列即第十六、第十八、第二十也。言「除脩多羅」者，除長行也。第三意中復除重頌，孤起方名為偈。第四意者於孤起中復除十部相，方名偈經。從通總來漸漸向狹，若前明脩多羅則寬狹不定。祇夜二：先標，次「頌意」下釋。釋有三：初頌意，釋取所念法相方名祇夜中偈意；次「若頌」下釋餘部意；次頌事中亦簡却餘九部中事外方是祇夜中事。三頌言中亦簡九部之言，直說之言方是祇夜之言，二偈同是偈頌，雖開為兩同是偈中差別耳。授記有二：於中先釋名，次正釋大小二別。四者無問自說二，五方廣，第六相攝應有多義，文但列四，料簡全闕。

Next, the wondrousness of expounding the Dharma has two parts: the heading and the explanation. The explanation has two parts: first, clarifying the purpose of its sequence; second, the correct explanation. The first text has three parts: first, clarifying the purpose of the sequence in terms of expounding or not expounding: expounding for those whose capacity has ripened is called causes and conditions. Second, after supernatural powers, clarifying it as the purpose of the sequence: although the earlier general account treated the two wheels and three wheels as secondary or primary, the primary intent was solely in the wheel of the body; therefore, supernatural powers prefigure as portents the prior signs of the imminent expounding of the Dharma. Hence, the manifestation of auspicious signs indicates the preliminary signs of the ten wondrousnesses. If spoken in terms of practice, among the ten wondrousnesses, expounding the Dharma constitutes the teaching; if spoken in terms of doctrine, then all ten wondrousnesses are doctrine. Therefore, what is indicated in the introduction indicates the ten wondrousnesses that are about to be expounded; hence, the earlier [section] served as the two bodies, and the present [section] serves as the two drums. While destroying evil and generating good applies commonly to both the biased and the perfect, among the two bodies and two drums there is none that is not wondrous. Third, directly clarifying the purpose of expounding starting from "Expounding...". Next, within the correct explanation, it first lists the chapters, and then explains them. In the explanation, it first briefly indicates the intent of explaining the names, and then correctly explains the names; within this, it first presents the explanation of Dharmottara. "Dharmottara" is translated here as Fashang; he was an arhat who, eight hundred years after the Buddha's parinirvāṇa, took three hundred verses from the Mahāvibhāṣā to form one work titled Miscellaneous Abhidharma (Zā āpítán). He also compiled the Ekôttarika Collection in thirty fascicles; this meaning relies on that text. The chapter headings here are listed in ascending numerical order from one to five: the first has one dharma, the second has two dharmas, up to the fifth having five dharmas. The initial statement "The essence is one" means that they are identical in consisting of names, phrases, and so forth; all sūtras are like this, and hence form one essence. "The characteristics are two" means that there are two kinds of characteristics: prose and verses. "Formulating names has three" means that the names formulated among the twelve divisions do not exceed three senses. First, "from words and phrases" means that these three divisions—prose and the two kinds of verses—are merely words and phrases. Second, "revealed in reliance on matters" means that what is recorded is a matter, what is spoken is a matter, the establishment of precepts is based on matters, and things are relied upon as parables; the matters of previous lives (jātaka), previous occurrences (itivṛttaka), and unprecedented events (adbhutadharma) have characteristics that are most easily known; and discussions (upadeśa) depend on the matter of back-and-forth exchange. Third, "from what is indicated" is because they indicate profound principle. "Determining names has four" means: from metaphor, from essence, from essence and matter, and from matter. "Predictions (vyākaraṇa), unprompted expositions (udāna), and discussions (upadeśa) have names combining essence and matter": for instance, in Vyākaraṇa Sūtras, predicting is the essence proper, and what is predicted is the matter; in unprompted expositions, speaking is the essence proper, and what is spoken is the matter; in discussions, the back-and-forth is called the essence proper, and what is discussed is the matter. This is unlike the two kinds of verses, which are merely two forms of verse, because they lack the specific matters of isolated verses or repetitions; the matters expounded within them are each distinct and cannot be named matters of isolated verses, and so forth. "Distinctions are five": first, the nine kinds of sūtras as in the text. From "universal and general" to "the two verses," it means that the two verses are also subsumed within the nine. From "Furthermore, like distinctions..." to "...sūtra," it refers merely to teachings that arrange and expound principle, which belong to sūtras, unlike the two divisions; hence, in contrast to the two divisions, it obtains this title of a collection. His statement "Separate Teaching" is not our school's Separate Teaching; it refers to the Great Vehicle as separate and the Small Vehicle as shared. Second, among the four kinds of gāthā, the first statement "gāthās of akṣobhya and so forth" follows the Abhidharmakośa in clarifying the numbers after the sixteenth stage: the first fifteen stages initially increase by tens up to the sixteenth stage called kaṅkara; the first fifteen are one, ten, hundred, thousand, ten thousand, hundred thousand (yì), million (zhào), ten million (jīng), hundred million (gāi), zǐ, xiāng, gòu, jiàn, zhèng, and zài—these are the first fifteen stages. The sixteenth is kaṅkara; the seventeenth is kaṅkarakaṅkara, which is the great kaṅkara; the eighteenth is bimba; the nineteenth is bimbabimba, which is the great bimba; the twentieth is akṣobhya; the twenty-first is akṣobhya-akṣobhya, which is the great akṣobhya. What is listed in this sixth fascicle refers precisely to the sixteenth, eighteenth, and twentieth. The statement "excluding sūtras" means excluding prose. In the third sense, it furthermore excludes repetitive verses (geya); only isolated verses are called gāthās. In the fourth sense, from within isolated verses it furthermore excludes the characteristics of the other ten divisions, and only then are they called verse sūtras. Moving from the universal and general, it becomes gradually narrower, whereas the earlier clarification of sūtras was indefinite in scope. Geya has two parts: first, indicating it; second, explaining starting from "The intent of verse...". The explanation has three parts: first, the intent of verse, which explains that only taking the characteristics of the dharmas contemplated is called the intent of verses in geya; second, explaining the intent of the other divisions starting from "If versifying..."; third, in versifying matters, it also excludes matters outside the other nine divisions, and only then is it a matter within geya. In the third, versifying words, it also excludes the words of the nine divisions; only straightforward words are the words of geya. The two kinds of verses are both verses; although opened into two, they are both distinctions within verses. Vyākaraṇa has two parts: within this, it first explains the name, and then correctly explains the two differences of great and small. Fourth, unprompted expositions has two parts; fifth, vaipulya; sixth, mutual subsumption, which should have many meanings, but the text merely lists four, and the critical analysis is entirely omitted.