法華玄義釋籤 15.34

15.34

次觀心中三：先釋，次引證，三「此即」下結益。初文又二：初境，次觀。初境又二：初不可觀，次明可觀。可觀又二：先立，次「何者」下釋。釋中云「何者？佛如眾生如」至「利益之相」者，如下疏中云：速願我如得如佛如，說如之壽，亦復無量。如是觀如，如即是理，聞名起觀，即是觀行，乃至究竟成無上道，故具六即。觀又三：先不可觀，次「我如」下可觀，三「亦願」下弘誓。次料簡中初問者，問云何同異？答三雙六句者，初兩句約圓理，故名與義更互而立，以不異故耳。次兩句者，今題稱「妙」，破小乘之大；《大品》題稱「大」，破小乘之妙，亦應對教等。第三兩句亦對小辨，亦應對教等，思之可見。次問「大妙一等」，約前六句中初兩句為問。次「問」至「一往斥之」者，初是問，「一往」下答，一往亦得俱稱為常，若其斥之唯有無常不得於常，小乘亦有三無為常，若望大乘如《寶性論》，二乘猶是無常等倒，名同是一往，理異是斥之，並云「不得是妙」者，既一往名妙，斥之則無常，故並云「既無常亦無妙」。次答中但約一往答，不以斥之答。從「縱之」下縱前斥之，既有三無為之常，復言常異者，於縱復奪，是故云「異」。次「又並」者，大小俱稱常、小乘應會一，此約《法華》為難。答中亦是先同而後異。次「並」者，大乘無常麁不會耶？「例」下答意同前，前同後異。「云何」下釋，釋中但釋同邊，異意如向。

Next, in [the section on] contemplation of the mind, there are three parts: first, an explanation; next, citing proof; third, concluding the benefits from "This is indeed" downward. The first text also has two parts: first, the realm; next, contemplation. The first, the realm, also has two: first, non-contemplatable; next, clarifying the contemplatable. The contemplatable also has two: first, setting it up; next, explaining from "Why?" downward. In the explanation, where it says "Why? The Buddha's suchness is sentient beings' suchness" up to "the characteristics of benefit," this is as stated below in the commentary: "I swiftly vow that my suchness will be like the Buddha's suchness; speaking of the lifespan of suchness, it is also measureless." Contemplating suchness like this, suchness is precisely the principle. Hearing the name and giving rise to contemplation is precisely the contemplation practice, up to ultimately achieving the unsurpassed path; hence it possesses the six identities. The contemplation also has three: first, non-contemplatable; next, contemplatable from "My suchness" downward; third, the great vow from "Also vowing" downward. Next, in the analysis, the first question asks: how are they the same or different? The answer of three pairs and six phrases: the first two phrases concern the perfect principle, hence name and meaning are established mutually, precisely because they are not different. The next two phrases: the present title uses "subtle" to refute the "great" of the Hinayāna; the title of the Large Perfection of Wisdom Sūtra uses "great" to refute the "subtle" of the Hinayāna; it should also correspond to the teachings, etc. The third two phrases are also distinguished against the small, and should also correspond to the teachings, etc.; by pondering it, this can be seen. Next, the question on "great, subtle, one, etc." raises a question regarding the first two phrases among the preceding six phrases. Next, from "Question" to "provisionally dismissing it": the first is the question, and from "provisionally" downward is the answer. Provisionally, they may both be called eternal; if one dismisses it, there is only impermanence and one cannot attain eternity. The Hinayāna also has the eternity of the three unconditioned [dharmas]; if viewed from the Mahāyāna, as in the Ratnagotravibhāga, the two vehicles are still inverted with impermanence and so on. The names being identical is provisional; the principles being different is dismissing it. And when it says "cannot be subtle": since it is provisionally called subtle, dismissing it means it is impermanent; hence it also says "since it is impermanent, it is also not subtle." In the next answer, it answers only regarding the provisional, not by dismissing it. From "Granting it" downward, it grants the previous dismissal; since there is the eternity of the three unconditioned [dharmas], furthermore saying that eternity is different concedes and then takes away; therefore it says "different." Next, "furthermore questioning": Mahāyāna and Hinayāna are both called eternal; should Hinayāna be integrated into the one? This raises an objection in terms of the Lotus Sūtra. In the answer, it is also first identical and then different. Next, the objection: is coarse impermanence in the Mahāyāna not integrated? The answer downward from "By analogy" has the same meaning as before: identical first and different later. Below "How?" it explains; in the explanation, it only explains the identical aspect; the meaning of difference is as before.