法華玄義釋籤 18.25

18.25

第七為一切法體中二：先正釋，次判開。初文又二：初明觀經所依之體，次明能依諸法。初文者，正指法身為經正體、諸法所依。次文中又二：初略立，次引《大經》立相。又四：初舉總明別，次「若然」下離開具四，三「當知」下結成能依，四「淨名」下引證能依從所依立。初文者，以無量為能依諸法，諸法無量既不出四種四諦，四諦秖是因果，故下結中通云因果，即指界內界外兩種因果，悉依平等無因果體。若下宗中明因果者，則簡世間唯出世間。於出世中，若廢權則簡三從一，若開權則一切俱是。今論所攝無所不收。次引證中「無住本」者，如前第七記。「然所依」下判，欲判先敘所判之意，意判能依。次正判亦二：謂教與味。及下開文，但略標而已，準上文可見。

Part 7, "Serving as the substance of all dharmas," contains two [parts]: first, directly explaining; next, judging and opening. The first text also has two [parts]: first, clarifying the substance upon which the contemplation sūtra relies; next, clarifying the various dharmas that are capable of relying [on it]. As for the first text: it directly points to the dharma body as the correct substance of the sūtra and that upon which the various dharmas rely. Within the next text there are also two [parts]: first, briefly establishing; next, citing the Great Sūtra to establish the characteristics. This also has four [parts]: first, raising the general to clarify the specific; next, from "if so" downward, separating and opening to possess the four; third, from "one should know" downward, concluding that they constitute that which is capable of relying; fourth, from "Vimalakīrti" downward, citing verifications that that which is capable of relying is established from that upon which it relies. As for the first text: taking the immeasurable as the various dharmas capable of relying, since the immeasurable dharmas do not go beyond the four kinds of four noble truths, and the four noble truths are simply cause and effect, therefore the conclusion below broadly speaks of cause and effect, which directly refers to the two kinds of cause and effect within and outside the realms, all relying on the substance of equality that is devoid of cause and effect. If clarifying cause and effect within the central doctrine below, then it excludes the worldly and is exclusively supramundane. Within the supramundane, if abolishing the provisional, it excludes the three to follow the one; if opening the provisional, then all are identically it. Now, what is subsumed in this discussion leaves nothing ungathered. Next, in citing verifications, "the root of non-abiding" is as in the preceding seventh fascicle of notes. From "however, that upon which it relies" downward is the judgment; wishing to judge, it first recounts the intention of what is judged, the intention being to judge that which is capable of relying. Next, directly judging also has two [parts]: namely, teachings and flavors. As for the text on opening below, it merely indicates briefly, and can be seen by analogy with the above text.