法華玄義釋籤 14.26

14.26

第四明觀心利益中二：先正明觀心，次「夫一向」下破性過。初又三：先明觀境，次「若能」下勸須起觀，三「淨心」下正明起觀。初文者，凡一切重罪皆由剎那，故剎那若起已含因果，故大乘觀之已成重因，舉輕責重令勿起剎那。次如文。正起觀中二：初正明觀相，次「以是」下結益。所以須明觀心益者，然上來得益由於現身口輪說法，令他得於近遠當文七益十益，然益實由觀法，恐尋者不達文旨，若遠若近已謝於往，正說流通自屬於他，若不自觀己心徒數他寶。次破性中二：初立性計，次「自性」下破。破文二：先破自，次三句例。初破自中四：初立事破，次「又汝從」下立道理破，三「又三事」下約法相破，四引證。次三句例中二：先例，次「即假」下結成，可解。

Fourth, in explaining the benefits of contemplating the mind, there are two parts: first, directly explaining the contemplation of the mind; next, from 'now, one-sidedly' onward, refuting the error of [substantial] nature. The first again has three parts: first, explaining the object of contemplation; next, from 'if one can' onward, exhorting the necessity of initiating contemplation; third, from 'purifying the mind' onward, directly explaining the initiation of contemplation. As for the first text: all grave sins arise from a single instant; therefore, if a single instant arises, it already contains cause and effect. Thus, when contemplated with the Mahāyāna, it already constitutes a grave cause; by bringing up the light, it rebukes the heavy, causing a single instant not to arise. The next is as in the text. In directly initiating contemplation, there are two parts: first, directly explaining the characteristics of contemplation; next, from 'by this' onward, concluding with the benefits. As for why the benefits of contemplating the mind must be explained: the obtaining of benefits described above was due to preaching the Dharma through the bodily and vocal wheels in the present, enabling others to attain the seven benefits and ten benefits of the near, the far, and the immediate text; yet the benefits truly arise from the method of contemplation. Fearing that seekers would not grasp the text's aim—that the far and the near have already passed away into history, while the main teaching and the propagation naturally belong to others, so that if one does not contemplate one's own mind, one merely counts another's treasures in vain. Next, in refuting [substantial] nature, there are two parts: first, establishing the attachment to nature; next, from 'self-nature' onward, refuting it. The refuting text has two parts: first, refuting self-[nature]; next, using the three remaining propositions as analogues. In the first refutation of self-[nature], there are four parts: first, refutation based on phenomena; next, from 'moreover, your [assertion] follows' onward, refutation based on principle; third, from 'moreover, the three matters' onward, refutation based on dharma-characteristics; fourth, citing proof texts. Next, in using the three remaining propositions as analogues, there are two parts: first, drawing the analogy; next, from 'is provisional' onward, the conclusion, which can be understood.