法華玄義釋籤 16.13

16.13

聲中二：先詮諸法，次略示三諦相，餘文指同。次「香」下餘四塵例。次引證中云但舉資生等，餘攝有翻等及十妙等，並如前。次餘根識中二：先引例，次引證。根識皆為所觀故也。初云「外入」等者，如相傳云：有三藏至此，嗅《春秋》書云有血腥氣，嗅《周易》云有玄氣。故知鼻根具知諸法，故經中鼻根最為委悉。餘身根等，例此可知。六塵皆具一切諸法，更互相攝猶如帝網。

In the section on sound, there are two parts: first, expressing all dharmas; second, briefly showing the characteristics of the three truths; the rest of the text refers to the same. Next, from "fragrance" onward, the remaining four sense data are treated by analogy. Next, in citing proof, where it says that it merely adduces means of livelihood and the like: the rest embraces the translated and so on, as well as the ten subtleties and so on, all as before. Next, regarding the remaining faculties and consciousnesses, there are two parts: first, drawing the analogy; second, citing proof. This is because faculties and consciousnesses are both objects of contemplation. In the first part, where it says "external sense bases" and so forth, as tradition relates: a Tripiṭaka master came here and, smelling the text of the *Spring and Autumn Annals*, said it had the stench of blood; smelling the *Book of Changes*, he said it had a mysterious vapor. Thus we know the nose faculty fully knows all dharmas; therefore, in the sūtra, the nose faculty is the most detailed. The remaining body faculty and so forth can be understood by analogy with this. The six sense data all possess all dharmas, mutually embracing one another like Indra's net.