法華玄義釋籤 17.48

17.48

次簡中為展轉相形，故須出彼。於中又二：初簡，次「妙有」下結勸。初文者，然破冥初，功在三藏有門而已。別門與彼永異，故不可得等也。次譬中云「周璞鄭璞」，如《止觀》第十記。周都東京，鄭都鄭州。次明此方生過者，偷此藏理種子之名，以助自然之計，以地人釋地義偷安莊老，如《止觀》第五記。「混淆」者，子書云：濁水也。涇濁、渭清。

Next, in the screening, in order to compare and contrast mutually in turn, one must bring that out. Within this, there are two parts: first, the screening; second, from 'Wondrous existence' downward, the concluding exhortation. As for the first passage: regarding the refutation of the primal darkness, the merit lies solely in the gate of existence of the Tripiṭaka. The Separate gate is eternally distinct from it, and therefore cannot be equated, and so forth. Next, in the metaphor, the mention of 'the jade of Zhou and the jade of Zheng' is as recorded in the tenth fascicle of the Zhiguan. Zhou had its capital in the Eastern Capital; Zheng had its capital in Zhengzhou. Next, explaining the arising of faults in this land: stealing the name 'seed' of this Tathāgatagarbha-principle to support the doctrine of spontaneity, and using the masters of the Daśabhūmika to explain the meaning of the bhūmis while covertly adopting Zhuangzi and Laozi, is as recorded in the fifth fascicle of the Zhiguan. 'Confounded' (hunxiao): the philosophical treatises say it means turbid water; the Jing river is turbid, the Wei river is clear.