法華玄義釋籤 15.6

15.6

○次正明本迹中二：先列，次釋。釋中文中自為十重，釋此十妙。初略釋中自為十重，於初文稍廣，餘九文略。初文三：初舉本，次「若十六」下舉迹比決，三「若留」下拂迹顯本。迹文中云「娑婆為墨」至「寧當得盡」者，此引迹門〈化城品〉文，不合引於彌勒等言，彌勒不知文在本門，或是借於本中之文，來此況喻，假使迹中三千塵點補處智力亦不能知，若定用迹文，則應除彌勒等二十五字義理即順，師云「恐別有意」。然雖引彌勒語勢稍殊，彼本門文但云「我等住阿惟越致地，於是事中亦所不達」，今此文中以出假智數世界不知，況其塵數？若取知塵，秖應合用出假智耳。是故應用前文說也。言「拂迹顯本」者，但指若干塵數已前成佛，則中間今日任運被拂，久遠之本任運可見。下去九妙例皆如是。此下本果本國二妙，唯有二文立妙及拂迹顯本，下之七妙直爾指本，下更廣釋，故此未論，文並可見。

Second, directly clarifying the origin and traces has two parts: first, listing; second, explaining. The explanatory text naturally forms ten folds to explain these ten subtleties. In the initial brief explanation, it naturally forms ten folds; it is somewhat broad in the first text, and the remaining nine texts are brief. The first text has three parts: first, adducing the origin; second, from "If sixteen…" downward, adducing traces for comparison and determination; third, from "If setting aside…" downward, brushing away the traces to reveal the origin. In the trace text, where it says from "Sahā being ink" to "how could they be exhausted?": this cites the text of the "Chapter on the Transformed City" in the trace gate, which should not cite the words of Maitreya and others, as Maitreya's lack of knowledge appears in the text of the origin gate; or perhaps it borrows the text from the origin to bring here as an analogy—even if the three thousand dust motes in the traces were considered, the wisdom power of one in the stage of succession to buddhahood could not know it either. If one strictly uses the trace text, one should remove the twenty-five characters of Maitreya and others, and the meaning and principle would then flow smoothly; the Master said, "I fear there is a distinct intention." Although citing Maitreya has a slightly different phrasing, that origin gate text only says: "We who dwell on the stage of avaivartika are also unable to reach this matter." Now this text uses the wisdom of emerging into provisionality to calculate worlds without knowing, to analogize its dust number. If one takes knowing the dust motes, one should only use the wisdom of emerging into provisionality. Therefore, the preceding text's exposition should be used. As for "brushing away the traces to reveal the origin": merely pointing to attaining buddhahood as many dust motes ago, the intermediate and present are naturally brushed away of themselves, and the origin of remote antiquity can naturally be seen of itself. The nine subtleties below follow this pattern. Below this, the two subtleties of original fruition and original land have only two texts to establish subtlety and brush away traces to reveal the origin; the seven subtleties below directly point to the origin, and are explained more broadly below, so they are not discussed here; the texts are all observable.