法華玄義釋籤 18.27

18.27

次開章解釋，初簡宗體中二：先破非顯正，次私廣敘舊辨非。初文二：初破非，次「今言」下顯正。初文二：先破一，次破異。初文二：先出非，次「今所」下破。破又二：先破、次結。初文二：先法、次譬。初法中三：初略示正相；次「體若」下破，以二不二對辨宗體，則知宗不一也；三「云何」下結斥。譬文準法可知。次破異中三：亦先略示，次破，三結，準前可知。次顯正中四：初正顯，次「釋論」下引證，三「當知」下結示，四「而復」下重簡別因果不同。又二：先簡，次例。先簡又三：先譬，次「發」下合，三「若識」下結。次例中二：初以佛性涅槃為例，正因如體，因果如宗。次例者，非當非本如體，而當而本如宗。

Next, opening the chapter and explaining: first, in distinguishing the central doctrine and the substance, there are two [parts]: first, refuting the incorrect to reveal the correct; next, personally recounting the old views at length to discern what is incorrect. The first text has two [parts]: first, refuting the incorrect; next, from "now we say" downward, revealing the correct. The first text has two [parts]: first, refuting identity; next, refuting difference. The first text has two [parts]: first, pointing out what is incorrect; next, from "what is now" downward, refuting it. The refutation also has two [parts]: first, refuting; next, concluding. The first text has two [parts]: first, the dharma; next, the analogy. In the first, the dharma, there are three [parts]: first, briefly indicating the correct characteristics; next, from "if the substance" downward, refuting, discerning the central doctrine and substance by contrasting duality and non-duality, so that one knows that the central doctrine is not identical; third, from "how could" downward, concluding and scolding. The text of the analogy can be understood by following the dharma. Next, within refuting difference, there are three [parts]: also first briefly indicating, next refuting, third concluding, which can be understood by following the preceding. Next, within revealing the correct, there are four [parts]: first, directly revealing; next, from "the Commentary" downward, citing verifications; third, from "one should know" downward, concluding and demonstrating; fourth, from "and further" downward, reiterating the distinction that cause and effect are not identical. This also has two [parts]: first, distinguishing; next, drawing analogies. First, distinguishing also has three [parts]: first, analogy; next, from "producing" downward, joining [the analogy]; third, from "if one knows" downward, concluding. Next, within drawing analogies, there are two [parts]: first, taking Buddha-nature and nirvāṇa as the analogy, where the direct cause is like the substance, and cause and effect are like the central doctrine. Next, drawing the analogy: not future and not original is like the substance, while being future and being original is like the central doctrine.