法華玄義釋籤 14.22

14.22

前之七益望於法華有麁有妙，約教約味皆悉不同，故知遠近兩益但成判於麁妙，來至今經同成一妙，方始是開。於中又二：初標，次「雖復」下釋。初標中云「今經備有七益」者，前八番益中，合因果益為一小草益，故但七益。本謂三草二木及一實事，各不相關，即他經七益。今開權顯實更無異趣，此即三草二木同一實相地之所生、等一佛乘雨之所潤，仍舊為名，名為七益。是則七人同成一實，又於一實亦可義立七益之名，為今經七益，故云「本是地上清涼益」。今則進發大乘解心明淨等。次釋中二：先總開，次「諸經」下別開。初文者，故彼藥草疏中，一一文義皆云差即無差、無差即差；今亦如是，草木即一實、一實即草木。次別開中二：先正開，次借益相以判眷屬。初文又二：初略開，故云「無差妙益」；次更借待妙對絕以辨。又三：初雙標，次釋，三「進入即是」下結判。次判眷屬中二：先判眷屬，次約妙。初如文。次文者，但進入之相，捨麁入妙。又捨下位進入高位，義當相待；不進不妙義當於待，其實並與絕待不異。無差即差，六益宛然；差即無差，秖是一實，是故此經不捨六名而成一實。然前所明若遠若近不出當文，但約文中騰昔說者名為遠近，三周開廢名為當文，當知今經所譚異昔，況復開顯永異餘經？故遠近當文實相無別，故前文云「今所入者與本入者不異」。

The preceding seven benefits, when viewed in relation to the Lotus Sūtra, possess the crude and the wondrous, and are entirely different according to the teachings and according to the flavors. Therefore, we know that the two benefits, remote and recent, merely constitute the judgment between crude and wondrous; only when arriving at the present sūtra where they together form a single wondrousness is there opening. Within this, there are again two parts: first, indicating; next, from "although..." onward, explaining. In the first indication, where it says "the present sūtra fully possesses the seven benefits," in the preceding eightfold benefits, the cause and fruit benefits were combined into a single benefit of the small grass, so there are only seven benefits. Originally, the three grasses, two trees, and the single real matter were deemed mutually unrelated, which are the seven benefits of other sūtras. Now, opening the provisional to reveal the real, there are no other destinies: this means that the three grasses and two trees are born from the same ground of the true mark, moistened equally by the rain of the one Buddha vehicle, and retaining their old names, they are called the seven benefits. Thus the seven persons together accomplish the single reality, and within the single reality one can also conceptually establish the names of the seven benefits to serve as the seven benefits of the present sūtra; hence it says "originally it was the benefit of refreshing coolness upon the ground." Now they advance and generate a mind of understanding of the Great Vehicle that is clear and pure, etc. In the next explanation, there are two parts: first, opening generally; next, from "the various sūtras" onward, opening specifically. As for the first passage: therefore, the commentary on the Medicinal Herbs states of every passage and meaning that difference is non-difference, and non-difference is difference; now it is also like this—grasses and trees are precisely the single reality, and the single reality is precisely grasses and trees. Next, in opening specifically, there are two: first, opening directly; next, borrowing the marks of benefit to judge the retinue. The first passage also has two: first, opening briefly, hence it says "the wondrous benefit of non-difference"; next, further borrowing relative wondrousness versus absolute [wondrousness] to distinguish it. This also has three: first, indicating both; next, explaining; third, from "advancing is precisely..." onward, concluding the judgment. Next, in judging the retinue, there are two: first, judging the retinue; next, according to wondrousness. The first is as in the text. As for the next passage: only the marks of advancing—abandoning the crude and entering the wondrous, and abandoning a lower stage to advance and enter a higher stage—constitute relative [wondrousness]; not advancing and not being wondrous constitutes relativity, but in truth they are not different from the absolute. Non-difference is precisely difference, and the six benefits are clearly present; difference is precisely non-difference, and it is merely the single reality; therefore, this sūtra does not abandon the six names while accomplishing the single reality. However, what was previously explained, whether remote or recent, does not go beyond the present text; merely referring to the passages recalling past explanations is called remote and recent, while the three cycles of opening and discarding are called the present text. One should know that what is expounded in the present sūtra differs from the past, and all the more, opening and revealing eternally differs from other sūtras! Therefore, between the remote and recent and the present text, the true mark is without distinction; hence the earlier text says: "Those who enter now do not differ from those who originally entered."