法華玄義釋籤 14.10

14.10

次正釋中亦三：先正釋，次益由，三「大經」下結益。初又二：先釋、次結位。初又二：先明破見、次明破思。初又二：先釋，次「是為」下結。初又二：初明所修之法通伏愛見以為機緣，初明出家修戒在五停心前；次「若均」下行相。又三：初五停心位，次「賢名」下四善根位。言「如救頭然」者，如《止觀》第七記。三「一剎那」下初果位，文相並略，但列大位耳，細相不論。次修道中二：謂超果及次第也。次結位及由結，可知。此中節節有機感相，尋之可見。以明賢位及明見道修道等，處處須加故爾。

Next, the main explanation also has three parts: first, the main explanation; next, the reason for the benefits; third, from “the Great Sūtra” onward, concluding the benefits. The first also has two: first, the explanation; next, concluding with the stages. The first also has two: first, explaining the destruction of views; next, explaining the destruction of thought. The first also has two: first, the explanation; next, from “this is” onward, the conclusion. The first also has two: first, explaining that the cultivated practices broadly subdue attachment and views to serve as capacities and conditions; first, explaining that leaving household life and cultivating the precepts precedes the five methods of stilling the mind; next, from “if balanced” onward, the marks of practice. This also has three: first, the stage of the five methods of stilling the mind; next, from “the name of worthy” onward, the stage of the four wholesome roots. The phrase “as if rescuing one’s head on fire” is as in the notes to the seventh fascicle of the Zhiguan. Third, from “in a single kṣaṇa” onward, the stage of the first fruit; the phrasing of the text is brief throughout, merely listing the broad stages without discussing the detailed marks. Next, in the path of cultivation, there are two: namely, transcending fruits and proceeding sequentially. Next, concluding with the stages and concluding with the reasons can be understood. Here, at every step there are marks of capacities and responses, which can be seen upon examination. Because in explaining the stages of the worthies, the path of seeing, the path of cultivation, and so forth, empowerment must be added at every point, it is thus.