法華玄義釋籤 16.7

16.7

次開章中，列章、解釋。初言「無翻」者，又二：先列無翻，次開五義。初文二：先立無翻，次述他解。解未全當，是故須開以為五門，五門並是《毘曇》、《雜心》中意。於中又三：標、列、釋。列中先列，次列今家，義開為三通釋五義。釋中又二：先正釋五義，次釋訓。初又二：先釋，次結。初文自五，初釋「法本具三義」者，又二：先散釋，次束為法門。初文又二，初通釋，次別釋。所言「通」者，經是一切諸法之本。次「世界」下，別釋又二：先略對，次廣解。廣解中三：初明佛言還以佛言為本；次「若後」下明佛經為論之本；三「諸外」下明斥外道無佛經本，故法本義不成。初言「若通若別」者，一經通別、諸經通別、諸教通別。「故經」下引證教本。「經云一一脩多羅無量脩多羅以為眷屬」者，《華嚴》第二十五〈不思議品〉云：「隨根性行廣說不可說億那由他脩多羅，一一脩多羅初中後善，出生一切句身味身。」又三十六云：「一切諸佛，於一身化不可說不可說佛剎微塵數頭，一一頭化不可說不可說佛剎微塵數舌，一一舌出不可說不可說佛剎微塵數音聲，一一音聲出不可說不可說佛剎微塵數脩多羅，一一脩多羅說不可說不可說微塵數法，一一法說不可說不可說微塵數句身味身法，及句味名為眷屬。」眷屬秖是隨順彼脩多羅流類法耳。

Next, in opening the section, he lists the headings and explains them. First, as for 'not translated', there are again two parts: first, he lists [the view that it is] not translated; next, he opens the five meanings. The first text has two parts: first, he establishes [the view of] no translation; next, he recounts other interpretations. Those interpretations are not entirely fitting, so it is necessary to open them into five gates; these five gates all draw upon the meaning in the Abhidharma treatises and the *Saṃyuktābhidharma-hṛdaya*. Within this there are again three parts: identifying, listing, and explaining. In listing, he first lists [the traditional explanations], and next lists our school's view, opening the meaning into three to comprehensively explain the five meanings. In the explanation, there are again two parts: first, directly explaining the five meanings; next, explaining the glosses. The first part itself has five items. First, as for explaining 'the root of phenomena possesses three meanings', there are again two parts: first, dispersed explanation; next, bundling them into doctrinal gates. The first text again has two: first, general explanation; next, specific explanation. What is called 'general' means that the scripture is the root of all phenomena. Next, from 'the world' onwards, the specific explanation again has two: first, brief comparison; next, extensive explanation. In the extensive explanation there are three: first, clarifying that the Buddha's words take the Buddha's words themselves as their root; next, from 'if later' onwards, clarifying that the Buddha's scriptures are the root of treatises; third, from 'the various non-Buddhists' onwards, clarifying the refutation that non-Buddhists lack the root of the Buddha's scriptures, so the meaning of 'the root of phenomena' is not established. First, as for 'whether general or specific', this refers to the general and specific within a single sūtra, the general and specific across various sūtras, and the general and specific across the various teachings. From 'therefore the sūtra' onwards, he cites testimony that [it is] the root of the teaching. As for 'the sūtra says: each single sūtra takes immeasurable sūtras as its retinue', the twenty-fifth chapter, 'Inconceivable', of the *Avataṃsaka Sūtra* states: 'According with capacities, natures, and practices, it extensively explains unspeakable billions of nayutas of sūtras; each single sūtra is good in the beginning, middle, and end, generating all phrase-bodies and syllable-bodies.' Furthermore, fascicle thirty-six states: 'All Buddhas, in a single body, manifest heads as numerous as the dust motes of unspeakable, unspeakable Buddha-lands; each head manifests tongues as numerous as the dust motes of unspeakable, unspeakable Buddha-lands; each tongue emits sounds as numerous as the dust motes of unspeakable, unspeakable Buddha-lands; each sound emits sūtras as numerous as the dust motes of unspeakable, unspeakable Buddha-lands; each sūtra explains phenomena as numerous as the dust motes of unspeakable, unspeakable [lands]; each phenomenon explains teachings of phrase-bodies and syllable-bodies as numerous as the dust motes of unspeakable, unspeakable [lands], and takes phrases, syllables, and names as its retinue.' 'Retinue' simply means the phenomena of the same category that conform to that sūtra.