法華玄義釋籤 18.35

18.35

△第四明用中二：初釋名，次開章解釋。初文又三：初略釋，次對宗廣簡，三「若得」下結歸。初文二：初直釋，次功用相即。初文二：初立，次釋。初文者，應言功用，亦可言得用，亦可言力用，功謂因滿，得謂證悟，力謂勝能，此三並是如來自行，用則一向單論益他，亦可兼自而說，今且置自從他，故但云用。用復二義，謂能及用，能用二義，復通自他，多屬於他，如言能從因至果，加功用行等，今亦置自從多分而說，人有善巧利他之能，經有斷疑生信之用，於中初略立竟。次「如來」下略釋。次相即中人須有法，法藉人弘。次對宗簡中二：先例，次「何者」下正簡。簡中先略立，次「宗用」下簡。簡中三：先列，次「宗用者」下釋，三「若論」下結示。三結歸，可知。

Part 4: Explaining Function has two [parts]: first, explaining the name; next, opening the sections to explain. The first text further has three [parts]: first, a brief explanation; next, extensive differentiation in contrast to the central doctrine; third, concluding and returning to the essence from "if one attains" onward. The first text has two [parts]: first, direct explanation; next, the mutual identity of efficacy and function. The first text has two [parts]: first, establishing; next, explaining. In the first text: one may speak of efficacy and function, or of acquired function, or of power and function. "Efficacy" refers to the completion of causes; "acquired" refers to realization; "power" refers to superior capacity—these three are all the Tathāgata's own practice. "Function," on the other hand, exclusively treats the benefit of others, though it may also be spoken of as incorporating oneself. For now, setting aside the self and following the other, it is merely called function. Function further has two senses: capacity and function. The two senses of capacity and function again pertain universally to both self and other, but mostly pertain to the other, as when speaking of the capacity to go from cause to fruit, applying effort and practice, and so on. Now, likewise setting aside oneself and speaking from the majority perspective, a person possesses the capacity of skillfulness to benefit others, and a sūtra possesses the function of severing doubt and generating faith. Within this, the brief establishment is concluded. Next, from "Tathāgata" onward is the brief explanation. Next, in the mutual identity: a person must possess the Dharma, and the Dharma relies on the person for propagation. Next, the differentiation in contrast to the central doctrine has two [parts]: first, the example; next, from "why" onward, the direct differentiation. Within the differentiation, first it briefly establishes; next, from "doctrine and function" onward, it differentiates. Within the differentiation, there are three [parts]: first, listing; next, from "doctrine and function" onward, explaining; third, from "if one discusses" onward, concluding and indicating. Third, concluding and returning to the essence can be understood.