法華玄義釋籤 17.18

17.18

三譬顯中二：先釋，次「譬顯」下判同異。初正釋中，前之三句尋之可知。第四句中三：初舉事，次引證，三「工遍」下以所引事而示圓相。初引事中二：初引事，次結同。初云「譬如一人遭亂家禍，如張儀范蠡之類」者，歷多官職如用異，身備眾位如名異，換姓變名如名異，歷職備位如用異。「張儀」者，《史記．世家》云：「本魏人也。嘗與蘇秦事於鬼谷，而秦先達已相於趙。儀往見之。秦欲擊而誡之，乃坐之堂下，以僕妾之食而飯之。儀乃謝而去之。秦乃使舍人以車馬幣帛而陰奉之。儀遂入秦，惠王見之以客卿，於是檄楚說秦，相秦四歲而免。乃相魏以說哀王，哀王背縱復歸相秦。秦欲伐楚，復入楚而說懷王。及聞蘇秦死，又說於楚，令楚和秦，復入說韓，令歸事秦。於是惠王封其五邑，號武信君。又說齊趙及燕昭王，並令事秦，諸王咸許而歸報秦。會惠王卒，武王為太子時不悅之，而儀懼誅請說於魏，遂又相魏一歲而卒。」「范蠡」者，〈列傳〉云：「本南陽人，事越王勾踐，苦身勠力，深謀二十餘年，滅吳報恥，以尊周室。勾踐已霸，稱為大將軍，自以為大名之下難立，置書辭勾踐而請誅。王不然之。乃與徒屬浮舟於海，於是勾踐表會稽山為其俸邑。乃出於齊，變名鴟夷子，勠力治生，數至千萬。齊人聞其賢，請而為相。後喟然歎曰：居家則致千金，宦至卿相，此布衣之極矣。久居尊名而不祥也。乃歸相印，散財帛間行止於陶，自謂朱公，居無何間，又致財巨萬。」彼二人者，名用雖殊而其體是一。「儒林」等文官名，「雄渠」等武官名。次「隨處」下結同。次引證，如文。三示相中二：初「工遍」下總示，次從「是不可壞人」去歷十二名，此中從初至頂蓋人，合有十二名，譬體同名異；文但有十一，恐欠人字，應云中庶人，信直人。初三名，譬有門中三。次三名，譬空門中三。次三名，譬空有門中三。次三名，譬非空非有門中三名。義理甚便，意甚分明。故圓教四門雖即名等，亦有十二而體不別，故圓義易融。次判同異，如文。

Third, regarding revealing through similes, there are two parts: first, the explanation; second, from “Revealing through similes” onward, distinguishing sameness and difference. In the first part, the direct explanation, the preceding three lines can be understood by examining them. Within the fourth line, there are three parts: first, adducing an event; second, citing scriptural proof; third, from “The craftsman all-pervading” onward, demonstrating the aspects of the Perfect [Teaching] through the adduced event. Within the first part, adducing an event, there are two parts: first, adducing the event; second, concluding its sameness. First, as for “Just as one person encounters chaotic family disaster, like the likes of Zhang Yi and Fan Li,” passing through many official posts is like difference in function; a single person possessing many ranks is like difference in name; changing surname and altering name is like difference in name; passing through posts and possessing ranks is like difference in function. As for “Zhang Yi,” the *Shiji*’s “Hereditary Houses” states: “He was originally a man of Wei. He once studied under Guigu alongside Su Qin, but Su Qin attained prominence first and was already prime minister in Zhao. Zhang Yi went to see him. Wanting to stimulate and admonish him, Su Qin made him sit below the hall and fed him the food of servants and maidservants. Zhang Yi then took his leave and departed. Su Qin then sent a retainer to covertly supply him with chariots, horses, money, and silks. Zhang Yi thereupon entered Qin, and King Hui received him as a guest minister. Thereupon he sent a dispatch to Chu and persuaded Qin, serving as prime minister of Qin for four years before being dismissed. He then served as prime minister of Wei to persuade King Ai; King Ai turned against the Vertical Alliance and Zhang Yi again returned to serve as prime minister of Qin. When Qin wished to attack Chu, he again entered Chu and persuaded King Huai. Upon hearing of Su Qin’s death, he again persuaded Chu, causing Chu to make peace with Qin; he again entered and persuaded Han, causing it to return and serve Qin. Thereupon King Hui enfeoffed him with five towns and styled him Lord Wuxin. He also persuaded Qi, Zhao, and King Zhao of Yan, causing them all to serve Qin; the various kings all assented, and he returned to report to Qin. Just then King Hui passed away; King Wu, when he was crown prince, had disliked him, and fearing execution, Zhang Yi requested leave to persuade Wei; he then again served as prime minister of Wei for one year and passed away.” As for “Fan Li,” the “Biographies” states: “He was originally a man of Nanyang. He served King Goujian of Yue, toiling his body and pooling his strength, deeply strategizing for over twenty years; he destroyed Wu, avenged the disgrace, and honored the Zhou royal house. After Goujian had achieved hegemony, Fan Li was titled Generalissimo, but considering it difficult to stand under great fame, he left a letter resigning from Goujian and requesting execution. The king would not allow it. He thereupon floated out to sea in a boat with his followers, upon which Goujian designated Mount Kuaiji as his fief. He then went out to Qi and changed his name to Chiyi Zi; pooling his strength in business, his wealth repeatedly reached tens of millions. The people of Qi heard of his worthiness and invited him to be prime minister. Later, he sighed with emotion and said, ‘Living at home one accumulates a thousand pieces of gold; serving in office one reaches high minister—this is the pinnacle for a commoner. Long residing in high renown is unpropitious.’ He then returned the prime minister’s seal, dispersed his goods and silks, and traveled in secret to halt at Tao, styling himself Lord Zhu. Before long, he again amassed immense wealth.” In those two persons, though their names and functions were different, their identity was one. “Rulin” and so forth are names of civil officials; “Xiongqu” and so forth are names of military officers. Next, from “According to the place” onward concludes the sameness. Next, citing scriptural proof is as in the text. Third, within demonstrating the aspects, there are two parts: first, from “The craftsman all-pervading” onward provides a general demonstration; second, from “is an indestructible person” onward traverses the twelve names. Here, from the first to the canopy person, there are altogether twelve names, which is a simile for identity of substance and difference of names; the text has only eleven, and it is feared that the word “person” is missing, so it should read “the middle ordinary person” and “the trustworthy and upright person.” The first three names are similes for the three within the door of existence. The next three names are similes for the three within the door of emptiness. The next three names are similes for the three within the door of both emptiness and existence. The next three names are similes for the three names within the door of neither emptiness nor existence. The doctrine is very fitting and the meaning is very clear. Therefore, although the four doors of the Perfect Teaching have equal names, they also have twelve while their substance is not different; hence the meaning of the Perfect is easily integrated. Next, distinguishing sameness and difference is as in the text.