法華玄義釋籤 17.12

17.12

約悟簡者，所以須此悟簡者，如釋十妙自有從因至果自行化他，故不須論悟，尚一一文下皆須觀心，及至釋經亦立觀心一門，經是教法故也。今明體中須約悟者，體通凡鄙，其名猶通是故須簡。下文明用，用是果上之法，宗是因果，不悟無果，故並不須約悟簡也。是故約悟唯在此中。於中為二：初斥非，次顯是。初又二：初總斥，次「徒勞」下別明非相。又二：初別明非相，即四執不同，即是橫計常樂我淨，準《止觀》中意，亦是橫計四門差別，具如彼記。次「情闇」下重斥，先譬，次合，可知。次顯是中二：初明凡位未悟，次明聖位方悟。初文二：法、譬。初文是從觀行位初入六根淨，故云「明淨」等，苦到是五品之前修於五悔，開發之言且通說耳。以行五悔能感諸佛加被，令發五品乃至初住故也，觀心明淨入五品，信解虛隔是六根。喻中云「人木」等者，上句文略，應更云水中觀塵，下雙結云人木等不了。次「若能」下明聖位，從相似位入初住位，於中為四：初通明智斷，次「清淨」下明境智，三「論云」下引證，四「略而」下示經體。初又二：先法、次譬。初住之始分得經體，鏡水明淨譬無明滅，魚像自現譬法身顯。次文又三：先智，次境，三功能，即境智相應也。所顯之體由能契智，智由人也，故云「如是尊妙人，則能見般若」。次所見境中云「一指二指」等，如《止觀》第五記。三指分明，真經體也。

Regarding distinguishing in terms of awakening: the reason why this distinction in terms of awakening is necessary is that, as in explaining the ten subtleties, there are naturally [aspects] ranging from cause to effect, and personal practice to transforming others, so there is no need to discuss awakening; yet under each and every passage one must contemplate the mind, and when it comes to explaining the sūtra, the one gate of contemplating the mind is also established, because the sūtra is the teaching dharma. Now in clarifying the substance, one must treat it in terms of awakening, because the substance pervades the ordinary and base, and its name is still common [to both ordinary and sage]; hence it must be distinguished. Below, the text explains function: function is a dharma on the level of the fruit; the lineage encompasses cause and effect, and without awakening there is no fruit; therefore neither needs to be distinguished in terms of awakening. Thus, distinguishing in terms of awakening is found only here. Within it, there are two parts: first, refuting what is wrong; second, revealing what is right. The first also has two parts: first, a general refutation; second, from "labor in vain" downward, specifically clarifying the characteristics of the wrong. This also has two parts: first, specifically clarifying the characteristics of the wrong, which are the four different attachments—namely, horizontally projecting permanence, bliss, self, and purity; according to the meaning in the Zhiguan, these are also horizontally projecting the distinctions among the four gates, fully as detailed in that subcommentary. Next, from "the emotional darkness" downward, it repeats the refutation, first by simile, then by application, which can be understood. Next, within revealing what is right, there are two parts: first, clarifying that the stage of ordinary persons is unawakened; second, clarifying that only the stage of sages is awakened. The first text has two parts: dharma and simile. The first text concerns entering the purification of the six sense faculties from the stage of contemplation practice; hence it says "bright and pure," and so forth. "Utmost sincerity" refers to cultivating the five repentances prior to the five grades [of disciples]; the words "development and uncovering" are spoken only generally. This is because practicing the five repentances can elicit the supportive empowerment of the Buddhas, causing the five grades up to the initial abidance to open up. Contemplating the mind becomes bright and pure, entering the five grades; faith and understanding across the empty barrier is the six sense faculties. In the simile, where it says "a person, wood," and so forth: the preceding line of the text is abbreviated; it should further say "contemplating dust in the water"; below, it concludes both by saying that "a person, wood, and so forth are not distinctly perceived." Next, from "if one is able" downward, it clarifies the stage of sages, passing from the stage of resemblance into the stage of initial abidance. Within this, there are four parts: first, generally clarifying wisdom and severance; second, from "purity" downward, clarifying object and wisdom; third, from "the treatise says" downward, citing proofs; fourth, from "briefly" downward, indicating the sūtra substance. The first also has two parts: first, dharma; second, simile. At the beginning of initial abidance, one partially attains the sūtra substance: the clear and bright mirror and water represent the extinction of ignorance; the natural appearance of the fish and images represents the manifestation of the dharma body. The next passage also has three parts: first, wisdom; second, object; third, efficacy—namely, the mutual correspondence of object and wisdom. The revealed substance depends on the wisdom capable of tallying with it, and wisdom depends on the person; hence it says, "Such an exalted and subtle person is then able to see prajñā." Next, in the object seen, it says "one finger, two fingers," and so forth, as in the subcommentary to the fifth fascicle of the Zhiguan. Three fingers clearly distinguished is the true sūtra substance.