法華玄義釋籤 17.15

17.15

○三明一法異名中，文開四意，初出異名中為三：初來意，次列，三「無量」下破計。初如文。次列名中，始從妙有，終至寂滅，合十二名。所言「等」者，此十二名覽諸經論，今略列之，以例可知。初三是有門，次「畢竟」下三是空門，次「虛空」下三是空有門，次「非有非無」下三是非空非有門，為欲分對名義體故，每一門中且引三名以之為式。今文意者，此之四門，圓別教共若不簡之名體不分。圓人初心即觀四門，四門相攝體同名異正顯經體；別則遠期果地，仰信居初，先用方便一十二門，向後方觀此之四意，既存教道，諍訟易生，縱當門體與名義同，然與他門互相吞噉，故此學者非法毀人，良由不知體同名異，故云不識天主千名，而謂憍尸不是帝釋，故弘教者失旨於茲，將恐弘法利他之功不補非法毀人之失。三破計中二：初總破，次「小乘」下示偏計之失。又二：初斥大小兩乘各於其教法門互非，次「皆不」下以失佛法大意斥之。如天帝釋有千種名，此中即是千中之四，雖黨其門，所斥失大。「實相」下合譬，可知。

III. Clarifying the different names for the one dharma: the text opens into four meanings. Within the first, setting forth the different names, there are three: first, the purpose of its arrival; second, enumerating [them]; third, from "immeasurable" downward, refuting attachments. The first is as in the text. Next, in enumerating the names, beginning from subtle existence and ending at quiescent cessation, there are twelve names in total. What is meant by "and so forth" is that these twelve names are culled from various sūtras and treatises; here they are listed in brief, so that by this pattern the rest may be known. The first three are the gate of existence; the next three, from "ultimate" downward, are the gate of emptiness; the next three, from "empty space" downward, are the gate of emptiness and existence; the next three, from "neither existent nor non-existent" downward, are the gate of neither emptiness nor existence. In order to apportion and correspond name, meaning, and substance, three names are cited in each gate as a model. Now, as for the text's intention: these four gates are common to both the Perfect and Separate Teachings; if they are not distinguished, name and substance will not be separated. A person of the Perfect Teaching, from the initial mind, contemplates the four gates: the four gates mutually encompass one another, their substance being identical and names different, which directly reveals the sūtra substance. The Separate [Teaching], on the other hand, looks far ahead to the stage of fruition, placing admiring faith first; it first employs the twelve expedient gates, and only later contemplates these four meanings. Since the way of teaching is maintained, disputes easily arise: even if the substance within that gate is identical with its name and meaning, it nevertheless swallows up and devours other gates. Therefore scholars of this [Separate Teaching] illegitimately defame others, precisely because they do not know that substance is identical while names differ; hence it is said that failing to recognize the thousand names of the Lord of Heaven, one claims Kauśika is not Śakra. Therefore, those who propagate the teaching miss the point here; it is feared that the merit of propagating the Dharma and benefiting others will not make up for the fault of illegitimately defaming others. Within the third, refuting attachments, there are two: first, a general refutation; second, from "the Hinayana" downward, indicating the fault of one-sided attachment. This also has two parts: first, rebuking both the Mahāyāna and Hinayana for mutually repudiating each other within the dharma gates of their teachings; second, from "all do not" downward, rebuking them for missing the great intent of the Buddha Dharma. Just as Śakra, Lord of the Gods, has a thousand names, these here are just four among the thousand: although they partisanly champion their own gate, what they repudiate misses the great [meaning]. From "true mark" downward, it applies the simile, which can be understood.