法華玄義釋籤 17.28

17.28

四正明用治中二：先重總舉，次「云何」下別明，文自為五。四明破法遍又五：初立二根性；次「佛初」下引佛化儀，明觀功能；三「今阿」下救彼論師誤被他破；四「故五百」下引人證正；五「當知」下結正斥邪。初文二：初正立，次「破見」下指教可憑。初文即慧俱二種初心不同之相也。次正指教。次引佛化儀中言「六十二見」，如《止觀》第二第五記。「世間」即是國土及五陰也。「神」即神我，計此神我與陰即離等。

Fourth, in directly clarifying the application of cures, there are two parts: first, re-stating them generally; next, from "how so" downward, explaining them specifically; the text itself has five parts. Fourth, in clarifying the thorough destruction of dharmas, there are also five parts: first, establishing the two capacities; next, from "when the Buddha first" downward, adducing the Buddha's manner of teaching to clarify the efficacy of contemplation; third, from "now the Abhidharma" downward, defending that treatise master against being mistakenly refuted by others; fourth, from "therefore the five hundred" downward, adducing persons to verify the correct; fifth, from "one should know" downward, concluding the correct and rebuking the erroneous. The first text has two parts: first, directly establishing; next, from "destroying views" downward, pointing to the teachings that can be relied upon. The first text refers to the differences in characteristics of the two initial minds of wisdom and both. Next, directly pointing to the teachings. Next, in adducing the Buddha's manner of teaching, "sixty-two views" is as in the second and fifth fascicles of the Zhiguan notes. "World" is the lands and the five aggregates. "Spirit" is the spiritual self; clinging to this spiritual self as identical to or separate from the aggregates, and so forth.