法華玄義釋籤 16.5

16.5

次今蓮華喻中為二：先喻，次結。初文二：先喻迹十，次喻本十。初迹十中，文自為十。初喻境廣餘九稍略，前境有六，兼無諦境為七，今亦具喻。初喻十如，前釋法中，先總次別，今亦如是，還須以總而冠於別。初釋中二：釋、結。初中，在外相，在內性，質為體，欲生力，眾具作，開華因，布鬚緣，蓮實果，房成報，初後不異為究竟等。蓮華始終，秖是相乃至報。次「譬如」下別釋中自為十文，一一皆先譬，次合，次引證等。初釋譬相中，眾生無始諸法具足，猶如石蓮。「黑則」下列石蓮相，「劫初」下釋上六句中不生不滅，理相自然，故云「無種」。流轉至今不增不減，為不滅。「一切」下合譬，文略。「客塵不染」合初句，「生死重沓」下合次句，「乘其句勢」便合不方不圓，方故住，圓故動。今合意者，不住如不方，不動如不圓，是則不住生死、不動生死，不住故不滅、不動故不生。次釋性中，初如文。次言「智願不失」，後言「煩惱」，即是與前智願不失，二義似如相違，共成如是性耳。智願是宿種，煩惱是理具，稱在惑中而惑體全是。「又諸」下復顯修得，以有當成之性，故般若可生。次釋體中四德為四微，不為生死所動而理性不壞，釋《大經》意如《止觀》第一記。次釋力中具合四句，「如師子」下重譬甚大勇猛。次引經者，動無邊生死如生長之氣，破無始有輪如有鑽皮之用，有即二十五有因果如輪轉也。「閻浮」下證能發心。釋如是作中，「烏皮」如無明，「眾德」如內具，「發心」如欲生，「不惑」如決定，「慈悲」去明發心之相，「成就」如頓足，始從根莖，終至頓足，始從發心，終至極果。次引《華首》以證始終。次釋如是因中合譬一一對喻，合之文足。次引經者但證前真因如華處空耳。次譬十二因緣中，亦應通釋，故云「通如上說」。今略通從別，指上八字即是無明。從「譬四諦」去但文相通總，細尋可見。次譬下九妙，文雖通總，大意具足。初言智妙中但云「三智」者，秖用三智攝二十智，意亦略盡，況更立一心對前以為次第。次譬位中觀行位舉於欲定乃至四禪者，寄此伏惑之位以釋，非即五品必修世禪。「隨日開迴」者，白蓮青蓮並因日開。有人云：白蓮因日，青蓮因月，故諸天中用華開合以表晝夜，以龍眠龍起以表春秋。「如游絲薄霧」者，夫蓮華池，見下風邊他人池中，荷草等上，如似游絲。復似薄霧者，即是此藕移入他人池。古俗相傳皆有此說，乃至本中諸妙意亦可知，自非大師妙證，何能以此遍喻本迹？

Next, within the present metaphor of the lotus, there are two parts: first, the metaphor; next, the conclusion. The first text has two: first, illustrating the ten of the traces; next, illustrating the ten of the origin. In the first ten of the traces, the text naturally divides into ten. The first metaphor for the object is extensive, while the remaining nine are somewhat abbreviated. Previously there were six objects, which together with the object of no-truth make seven; now these are also fully illustrated. In the first illustration of the ten suchnesses, in the previous explanation of the Dharma, first came the general and next the particular; now it is also like this, still requiring the general to head the particular. In the first explanation there are two: explanation and conclusion. In the first, the external appearance is the mark; the internal nature is the essence; the material substance is the body; the desire to sprout is the power; the various components are the activity; the opening of the flower is the cause; the spreading of the stamens is the condition; the lotus fruit is the effect; the formation of the receptacle is the retributive recompense; and the lack of difference between the beginning and the end is the ultimate equality. The beginning and end of the lotus are simply from mark down to retributive recompense. Next, in the particular explanation from "For example..." onward, it naturally forms ten passages, each first giving the metaphor, next the application, and next the citation of proof, and so forth. In the first explanation of the metaphor for the mark, all sentient beings from the beginningless past are replete with all dharmas, just like a stone lotus. From "black then..." downward, it lists the characteristics of the stone lotus; from "beginning of the kalpa" downward, it explains that within the above six lines there is neither arising nor ceasing, and the characteristic of principle is spontaneous, hence it is said to have "no seed." Circulating down to the present, it neither increases nor decreases, which constitutes not ceasing. From "all..." downward, it applies the metaphor; the text is abbreviated. "Unstained by adventitious defilements" matches the first line; from "birth and death layer upon layer" downward, it matches the next line; "following the momentum of the phrase," it then matches neither square nor round: because it is square, it abides; because it is round, it moves. Now the intention of the application is: not abiding is like not square, and not moving is like not round; thus it neither abides in birth and death nor moves in birth and death; because it does not abide, it does not cease; because it does not move, it does not arise. Next, in explaining the nature, the beginning is as in the text. Next, saying "the vow of wisdom is not lost," and later saying "afflictions," this means that together with the preceding non-loss of the vow of wisdom, the two meanings seem contrary to each other, yet together they constitute the nature as such. The vow of wisdom is the seed of past lives; the afflictions are inherent in principle; matching within delusion, the substance of delusion is wholly this. From "Moreover, all..." downward, it again reveals what is acquired through cultivation: because there is the nature destined for attainment, prajñā can arise. Next, in explaining the substance, the four virtues are the four subtle elements; being unmoved by birth and death, the nature of principle is not destroyed. The explanation of the intention of the Great Sūtra is as in the first record of the Zhiguan. Next, in explaining the power, it fully matches the four lines; from "like a lion" downward, it re-illustrates it as exceedingly great and valiant. Next, citing the sūtra, stirring the boundlessness of birth and death is like the vapor of growth; breaking the beginningless wheel of existence is like the action of boring through the skin; "existence" means the cause and effect of the twenty-five realms of existence turning like a wheel. From "Jambūdvīpa..." downward, it proves the ability to generate the mind [for awakening]. In explaining the activity as such, the "black skin" is like fundamental ignorance; "all virtues" are like internal endowment; "generating the mind" is like the desire to sprout; "unconfused" is like decisiveness; from "compassion" onward, it clarifies the marks of generating the mind; "completion" is like the full set of feet. Beginning from the root and stalk down to the full set of feet, it spans from initial generation of the mind down to the ultimate fruit. Next, it cites the Huashou [Sūtra] to prove the beginning and the end. Next, in explaining the cause as such, the application of the metaphor matches the illustration item by item, and the text of the application is sufficient. Next, citing the sūtra merely proves the preceding true cause, like a flower resting in the sky. Next, in illustrating the twelve links of dependent origination, it should also be explained generally, hence it says "generally as explained above." Now, briefly moving from the general to the particular, it indicates that the preceding eight characters are none other than fundamental ignorance. From "illustrating the four truths" onward, the textual presentation is broad and general, and by examining it closely it can be seen. Next, in illustrating the following nine wonders, although the text is broad and general, the overarching meaning is complete. In the initial discussion of the wonder of wisdom, where it only speaks of "three wisdoms," it merely uses the three wisdoms to subsume the twenty wisdoms, and the sense is also briefly exhausted, not to mention further establishing the one mind in contrast to the preceding as a progression. Next, in illustrating the stages, the stage of contemplative practice cites from the concentration of desire up to the four dhyānas, using this stage of subduing delusions to explain it, but this does not mean that the five grades must necessarily cultivate worldly dhyāna. Regarding "opening and turning with the sun," both the white lotus and the blue lotus open on account of the sun. Some say: the white lotus depends on the sun, while the blue lotus depends on the moon; therefore, among the devas, the opening and closing of flowers is used to indicate day and night, and the sleeping and rising of dragons is used to indicate spring and autumn. Regarding "like drifting silk threads and light mist," in a lotus pond, on the downwind side in another person's pond, above the lotus plants and weeds, there is something resembling drifting silk threads and again resembling light mist: this is the rhizome migrating into the other person's pond. Ancient folklore has handed down this saying. Down to the various wonders in the origin, the meaning can also be known. If not for the Great Master's wondrous realization, how could this be used to pervasively illustrate the origin and traces?