法華玄義釋籤 14.19

14.19

次料簡中初問答者，二十五有其名雖遍，一一有上惑有淺深，是故重重用二十五。故《大經》云：「二十五有有我不耶？」次「問三諦在極亦通凡」者，由前答云破實報土顯王三昧三諦了了，既云破實報土，狀當三諦唯在於佛，是故更問亦通凡不？答中意者，三諦名理實無深淺，由證不證故分凡聖。初云五陰即是俗諦，陰既至佛，當知俗諦亦通至佛。言「無等等」者，如前第二卷記，為顯後地云「破實報」耳。妙境觀法實通凡聖，此中亦是寄文分別，令易解故作三諦相，其一一諦無非究竟；若不爾者，如何五陰而至於佛？後問答中二：初簡二文，次取後文。於中又四：先示遠相，次「從是」下明遠益由，三「彼之」下明益相，四「斯等」下結前生後。初二如文。三益相中二：初明已入實益，次「於時」下明未入實者。初文又二：初正明，次引證。初又二：初得入自滿，次益他。次引證中，成道證自、法輪證他。次文若為未入者復須成熟，又為五：初標忘不忘二人不同，次「忘者」下明忘者須熟，三「或多以」下明成熟不同，四「生方便」下明入實之處，五「如千」下示入實之人。故知前明四種結緣、四種成熟，處處得益，成內外眷屬，及感應中過去感應，并境妙中明二諦意，尚取本行菩薩道時而為華臺而作方便，已入華臺者自是一邊，即是其事。今但大通已後，若於此土，若方便實報已入實者，即是今文遠益之相，其未入者故生後文近益之相。

Next, in the critical discrimination, regarding the first question and answer: although the names of the twenty-five states of existence are pervasive, the delusions within each existence have varying depths; therefore, the twenty-five are applied iteratively. Thus the Great Sūtra says, "Do the twenty-five states of existence possess a self or not?" Next, as for the question: "Are the three truths, being at the ultimate, also common to ordinary beings?" Because the previous answer stated that destroying [delusion in] the reward land reveals the kingly samādhi in which the three truths are clearly understood, and having said that one destroys [delusion in] the reward land, it seems as if the three truths exist solely in the Buddha; hence it is further asked whether they also extend to ordinary beings. The intent of the answer is that the principle of the name 'three truths' in reality has no depth or shallowness; ordinary beings and sages are distinguished solely through whether it has been realized or not realized. At first it says that the five aggregates are precisely the conventional truth; since the aggregates extend up to Buddhahood, one should know that the conventional truth also extends up to Buddhahood. The phrase "equal to the unequalled," as noted in the commentary to the second fascicle above, is said merely to reveal the subsequent bhūmis by saying "destroying [delusion in] the reward [land]." The practice of contemplating the wondrous realm actually extends through both ordinary beings and sages; here it also relies on the text to make distinctions, creating the marks of the three truths to make it easy to understand, yet each single truth is nothing other than ultimate. If it were not so, how could the five aggregates reach Buddhahood? In the second question and answer, there are two parts: first, discriminating between the two passages; second, taking the latter passage. Within this, there are also four parts: first, pointing out the signs of the remote past; next, from "from this" onward, explaining the cause of the remote benefit; third, from "those..." onward, explaining the marks of the benefit; fourth, from "these..." onward, concluding the preceding and introducing the following. The first two are as in the text. In the third part, on the marks of the benefit, there are two: first, explaining those who have already entered the real benefit; next, from "at that time" onward, explaining those who have not yet entered the real. The first passage also has two: first, correctly explaining it; next, citing proof. The first also has two: first, attaining entry into personal fulfillment; next, benefiting others. Next, in citing proof, attaining the Way proves one's own [fulfillment], and the turning of the wheel of Dharma proves [the benefiting of] others. In the next passage, as for those who have not yet entered, they still need to be matured; this again has five parts: first, indicating the difference between the two types of persons—those who forgot and those who did not forget; next, from "those who forgot" onward, explaining that those who forgot must be matured; third, from "or mostly by..." onward, explaining differences in maturation; fourth, from "born in the expedient [land]" onward, explaining the place of entering the real; fifth, from "like a thousand..." onward, demonstrating the persons who enter the real. Thus we know that the previously explained four kinds of planting affinities and four kinds of maturation, where benefit is obtained everywhere, forming inner and outer retinues, as well as the past resonance in the stimulus-and-response, and the intent of the two truths explained in the wondrous realm—all these still take the time when the bodhisattva path was originally practiced to serve as an expedient for the flower-pedestal [dais]. Those who have already entered the flower-pedestal belong to one side, which is precisely this matter. Now, only [the cases] since Mahābhijñājñānābhibhū onward, whether in this land or in the expedient and reward lands, where they have entered the real, constitute the signs of remote benefit in the present text; those who have not yet entered give rise to the signs of recent benefit in the subsequent text.