法華玄義釋籤 15.36

15.36

次明舊解中二：先敘諸師，次敘光宅。初文二：先別敘三師，次通敘諸師。前之三師無破。次諸師中二：先列，次「此十及六」下略破。列初中言「此十譬行妙中片意」者，今家行妙具無緣慈悲及戒定慧，慧中具有生滅無生無量無作，況復次第不次第及增數等，乃至開顯一心五行攝一切法。初云「佛性從緣起」者，不攝無作，但是理性從緣而發。第二文既亦云「從緣」，通攝福德莊嚴等，但是遠有生佛果義。第三意者，但知心性不離生死，既未脩行，但是戒聖行初耳。第四意者，見者得入初歡喜地八相成佛，此無作慧仍未終極。第五意者，微有至著之義，故亦在於戒聖行中。第六意者，明權實不二但是理體，亦是戒聖行前之理體耳。第七意者，云因必含果，果既未現，猶在地前無量行中。第八意者，鈍根菩薩及二乘人猶屬緣因福德所攝。第九意者，託生處通猶兼方便，脩入華臺，終未圓極，故是無作聖行未終。文闕一義，例前可知。聖行尚自未周，況復梵天病兒等行？故知此十，但是行妙少分而已。「此六譬秖是今家說法妙中片意」者。初意者，一在三中權猶覆實小部法耳。第二意者，秖是開權大部法耳。第三意者，秖是顯露及祕密耳。第四意者，秖是廢權立實一意。第五意者，但是所詮。第六意者，秖是權實兼用，然顯露不定，秖攝四時，於四時中八教不周，故云片意。次破光宅中又二：先引，次破。破中二：先正破，次「且助」下借彼語助顯正也，即是約因果而論實相。三引經論，準經本論及《大集經》。初引論中三：初列十七名，次「餘名」下引論解釋，三「今解」下今解論意。初列名如文。次引解中云「餘名不解，今若欲略知法華論十七名中意」者，第十六既名「妙法蓮華」，當知諸名並是「法華」之異名耳。又諸名者但法無喻，唯今妙法法喻雙舉，故知亦可用於蓮華喻十六名。如妙法者，本迹各三，無物以喻，故喻蓮華。餘十六名亦含本迹，各有三義，迹中諸經不譚佛意，故名有量。今經本迹施開廢三，佛旨無盡，故云無量。況成道後，處處開廢名無量義。言「最勝」者，勝秖是妙，亦是歎美本迹之辭。言「方等」者，亦曰廣平，迹本遍收故名為廣；一實無二，故名為平。言「教菩薩法」者，迹門被會純成菩薩，本門增進純為菩薩，故下文云，若聞此經，是善行菩薩道。言「佛所護念」者，為實施權而護於實，開權顯實而護於權，廢權顯實而護於理，為護故念，念持於護，本迹准說。初成道來念用於實，眾生無機，尋思方便，念用於權；方便既足，念顯於實，一實既顯，權廢實存。佛久已成、眾生流轉，故念垂迹拔此迷徒，物雖受道，迷於近迹，念示遠本，廢其近迹。「佛祕密藏」者，唯佛與佛，乃能究盡，非時不授為「祕」，具一切法為「藏」（云云）。「一切佛藏」者，一切諸佛無不入於三德祕藏，平等有故，故云「一切」。「一切佛密字」者，權實相即本迹亦然，人無知者，故名為「密」。以密為名故云「密」字。言「生一切佛」者，開權顯實即識迹佛之所從生，開迹顯本即識本佛之所從生。言「佛道場」者，實相即是迹佛本佛得道之場。言「佛所轉法輪」者，三世諸法所轉法輪，不出權實本迹二門。言「佛堅固舍利」者，此經即是法身全身堅固舍利，不同生身碎身舍利，實本不動，故名「堅固」。言「大巧方便」者，方便既是蓮華異名，古人何故判〈方便品〉從昔題名，《淨名》、《報恩》等經皆有〈方便品〉，豈以名同能混其義？《淨名》等意，密以同體兼於三教，名為方便。今此》法華》唯一佛乘體內方便，故名方便。「第一義住」者，所住即是諸法實相。「攝無量名字」者，餘經權實尚未相攝，況復本迹？今此二門攝無不盡，如上所釋，略辨方隅。若委論者，以論二義一一對辨，應以六義一一對之，仍引經文一一證成，皆以妙法轉度入餘十六名中方稱文意。

Next, in explaining the older interpretations, there are two parts: first, describing the various masters, and second, describing [the master of] Guangzhai. The first part has two: first, individually describing three masters, and next, generally describing the various masters. Regarding the preceding three masters, there is no refutation. Next, regarding the various masters, there are two parts: first, listing them, and second, from "These ten and six" downward, briefly refuting them. In listing the first, where it says "These ten metaphors represent a fragment of the intention within the wonder of practice," our tradition's wonder of practice possesses unconditioned loving-kindness and compassion as well as morality, concentration, and wisdom. Within wisdom, it possesses [the four understandings of] arising-and-perishing, non-arising, immeasurable, and uncreated—not to mention the sequential, non-sequential, and incremental stages, extending to the disclosure of the one mind and five practices embracing all phenomena. When the first [master] says that "the Buddha-nature arises from conditions," it does not encompass the uncreated, but merely refers to the rational nature emerging through conditions. Since the second text also states "arising from conditions," it broadly encompasses the adornments of merit and so forth, yet merely possesses the remote implication of giving birth to the Buddha fruit. The third's meaning is merely knowing that the mental nature is not separate from birth-and-death; since practice has not yet been cultivated, it is merely the beginning of the noble practice of morality. The fourth's meaning is that those who see it attain entry into the first bhūmi of joyful delight and achieve Buddhahood through the eight phases; this uncreated wisdom is still not ultimate. The fifth's meaning is that it slightly possesses the significance of proceeding toward manifestation, and therefore it is also situated within the noble practice of morality. The sixth's meaning explains the non-duality of the provisional and real, yet this is merely the principle-essence; it is also merely the principle-essence prior to the noble practice of morality. The seventh's meaning states that the cause inevitably contains the fruit; since the fruit has not yet manifested, it is still within the immeasurable practices prior to the bhūmis. The eighth's meaning is that bodhisattvas of dull faculties and the two vehicles are still subsumed under the merit of conditional causes. The ninth's meaning is that the place of rebirth is broad and still partakes of expedients; cultivating entry into the lotus dais is ultimately not completely perfect, and therefore it represents an unfinished uncreated noble practice. One meaning is missing from the text; it can be understood by analogy with the preceding. When the noble practices themselves are not yet complete, how much less so the practices of the Brahmā heaven, the sick child, and so forth? Thus we know that these ten are merely a minor fraction of the wonder of practice. As for "These six metaphors are merely a fragment of the intention within our tradition's wonder of expounding the Dharma": the first meaning is that the one resides within the three, where the provisional still conceals the real—merely the teachings of minor texts. The second meaning is merely opening the provisional—the teachings of major texts. The third meaning is merely the manifest and the secret. The fourth meaning is merely the single sense of discarding the provisional and establishing the real. The fifth meaning is merely that which is expressed. The sixth meaning is merely the combined use of the provisional and the real; however, the manifest and indeterminate merely subsume the four periods, and within the four periods they do not completely cover the eight teachings, so it is called a fragment of the intention. Next, in refuting Guangzhai, there are also two parts: first, citing him, and next, refuting him. Within the refutation, there are two parts: first, directly refuting him, and next, from "For now, assisting..." downward, borrowing his words to help reveal the correct [meaning], which is to discuss the true aspect in terms of cause and effect. Third, citing the sūtras and treatises, based upon the root treatise of this sūtra and the Mahāsaṃnipāta Sūtra. First, in citing the treatise, there are three parts: first, listing the seventeen names; second, from "The remaining names..." downward, citing the treatise to explain them; and third, from "Now explaining..." downward, our present explanation of the treatise's meaning. First, the listing of names is as in the text. Next, in citing the explanation, where it says "The remaining names are not explained; now if one wishes to briefly know the meaning within the seventeen names of the Saddharmapuṇḍarīka-upadeśa": since the sixteenth is named "Lotus of the Wonderful Dharma," one should understand that all the names are merely different designations for the "Lotus Sūtra." Moreover, the other names consist only of the doctrine without a metaphor; only the present "Wonderful Dharma" presents both doctrine and metaphor together. Thus we know that the lotus flower can also be used as a metaphor for the sixteen names. As for the Wonderful Dharma, the origin and the traces each have three [meanings]; there is no physical thing that can serve as a metaphor for it, hence it is compared to the lotus flower. The remaining sixteen names also contain origin and traces, each having three meanings. In the trace [teachings], the various sūtras do not fully declare the Buddha's intent, hence they are called "limited." In the present sūtra's origin and traces, the three [meanings of] conferring, opening, and discarding show the Buddha's intent to be inexhaustible, hence it is called "immeasurable." Furthermore, after the attainment of the Way, opening and discarding in place after place is called "immeasurable meanings." Saying "most supreme" means that supreme is simply wonderful, and is also an expression praising the origin and traces. Saying "correct and equal" (vaipulya) also means broad and level: because origin and traces completely gather [all beings], it is called broad; because the single reality is non-dual, it is called level. Saying "dharma teaching bodhisattvas" means that the trace gate embraces and converges them so that they purely become bodhisattvas, while the origin gate enhances and advances them purely as bodhisattvas; hence the text below states: "If one hears this sūtra, one skillfully practices the bodhisattva way." Saying "that which the Buddhas protect and keep in mind": for the sake of the real, conferring the provisional protects the real; opening the provisional to reveal the real protects the provisional; discarding the provisional to reveal the real protects the principle. For the sake of protecting, they keep it in mind; keeping it in mind sustains the protection. Origin and traces are to be understood in the same way. Since first attaining the Way, keeping in mind has been applied to the real; when sentient beings lacked the capacity, [the Buddha] sought expedients and applied keeping in mind to the provisional; once the expedients were sufficient, he kept in mind revealing the real; once the one reality was revealed, the provisional was discarded and the real remained. The Buddha attained [enlightenment] long ago, yet sentient beings wander in transmigration; therefore he kept in mind descending with traces to rescue these deluded followers. Although beings received the Way, they were deluded about the proximate traces; he kept in mind showing the distant origin, discarding their proximate traces. "The secret store of the Buddhas": only a Buddha together with a Buddha can fully fathom it; not conferring it unless the time is right is "secret"; fully possessing all dharmas is "store" (and so forth). "The store of all Buddhas": all Buddhas without exception enter the secret store of the three virtues; because it exists equally, it says "all." "The secret syllable of all Buddhas": the provisional and real are mutually identical, and origin and traces are likewise so; people do not know it, hence it is called "secret." Taking secret as its name, it is called the "secret syllable." Saying "producing all Buddhas": opening the provisional to reveal the real means recognizing that from which the trace Buddha is born; opening the traces to reveal the origin means recognizing that from which the original Buddha is born. Saying "the Buddha's bodhimaṇḍa": the true aspect is precisely the site where the trace Buddha and original Buddha attain the Way. Saying "the wheel of Dharma turned by the Buddhas": the wheel of Dharma turned by all dharmas of the three times does not go beyond the two gates of provisional and real, origin and traces. Saying "the solid śarīra of the Buddha": this sūtra is precisely the solid śarīra of the entire dharma body, unlike the fragmented bodily relics of the physical body; the real origin is immovable, hence it is called "solid." Saying "great skillful expedients": since expedient is an alternative name for the lotus, why did the ancients judge the "Expedient Devices Chapter" as taking its title from the past? The Vimalakīrti Sūtra, the Sūtra on Repaying Kindness, and others all have an "Expedient Devices Chapter"; could an identical name cause their meanings to be conflated? The intention of the Vimalakīrti and other sūtras is to secretly use the identical essence to encompass the three teachings, calling this expedient. This present Lotus Sūtra has only the expedients within the essence of the one Buddha vehicle, hence it is called expedient. "Dwelling in the ultimate truth": that in which it dwells is precisely the true aspect of all dharmas. "Embracing immeasurable names": the provisional and real of other sūtras do not yet embrace each other, so how much less the origin and traces? These two present gates embrace everything without remainder. As explained above, the general direction has been briefly delineated. If discussed in detail, by taking the two meanings in the treatise and matching them one by one, one should match them with the six meanings one by one, and further cite sūtra passages to verify each, transferring and extending the Wonderful Dharma into the remaining sixteen names so that it corresponds to the meaning of the text.