法華玄義釋籤 18.36

18.36

次開章解釋中，文自為五。初釋力用中二：初正明力用，次「上已」下更展轉比決。初文又二：初通約迹本辨非顯是，次「復次」下重以二乘對涅槃明今經勝用。初文又二：初辨諸經所無，次「如此」下明今經具足。初又二：初雙標所無，次「不正破」下雙釋所無，二文皆先迹次本。初文「諸經」下無迹門，顯實；「不發應迹」下無本門，顯遠也。「不正破」下釋初句，次「不斷」下釋下句。次明今經具足中三：初雙明具本迹二義對斥他經，次「今經」下正明今經具斯二義，獨超眾典，皆先迹、次本。三「蓋由」下雙結歎。初如文。次正明中迹可見，本中二：先廢迹，次「又顯」下顯本。顯本又二：初正顯本，次「抹十方」下明顯本之益，助歎顯本之能。三雙結歎中二：先因，次果。因中普雨充足斷疑起信之言，亦可通於本迹。言「未盡」者，一期化畢、他方復會，節節不休。次約二乘對辨涅槃中二：先明前經，經及教主拱手不治，次引《涅槃》闡提對辨。前言「三無為」者，文雖舉三，正明擇滅。對辨涅槃又二：先舉《涅槃》，次「二乘」下重舉今經能治二乘。又二：先舉二乘難治，次「今則」下明今經能治。又二，初明能化人法至妙，次「色身」下明所化身方知益深。又三：初身益，次「令心」下智益，三「其耳」下總明身智得益功用。此之勝益文似六根實兼上位。上位益者，具如《華嚴》云：「初住菩薩得十種六根」，故《四念處》云「六根清淨，有真有似」。次重比決中初以此間世智為本乃至佛智，又二：先比決，次「佛權力」下指廣舉例，一切功用自行化他皆應作此比決。初文二：先結前生後，次正比決中言「復劣楊脩三十五里」者，漢順帝時上虞縣令度尚有息名子禮，為曹娥作碑，後蔡邕字伯喈，聞其碑妙，特從北來至碑所，值夜乃手摸讀之，歎之不已，於夜題其碑背以為八字云「黃絹幼婦𡖦孫虀臼」。至後漢時，楊脩、曹操同至碑所，見此八字，楊脩當時曉八字義，曹公尚昧乃云未得說之，行過三十五里，思乃得之，便自歎云「才不才三十五里哉！」其曹娥者，《史記．孝女傳》云：「會稽上虞人，父盱能絃歌為巫祝，五月五日於江迎伍君濤，溺水而死，不得屍。娥時年十四，巡江號哭晝夜不絕，遂投江死抱父屍而出，有是感故為之立碑。」中間言「十六分」者，諸經校量多分，皆以一十六分為校量本，如世秤斤亦十六兩。《涅槃經》中值佛多少以判信解，亦云十六。今《大論》云：「一切眾生智，除諸佛世尊，欲比舍利弗，十六分之一猶故不能及。」至佛智云無謀而當，猶如明鏡不謀端醜，隨其形對任運似真。

Next, in opening the sections to explain, the text naturally falls into five parts. First, in explaining power and function, there are two [parts]: first, directly clarifying power and function; next, from "above has already" onward, further comparing and determining in progressive stages. The first text further has two [parts]: first, distinguishing the incorrect and revealing the correct by universally referring to traces and origin; next, from "furthermore" onward, again contrasting the two vehicles with the *Nirvāṇa [Sūtra]* to clarify the superior function of this sūtra. The first text further has two [parts]: first, distinguishing what the various sūtras lack; next, from "like this" onward, clarifying that this sūtra is fully endowed. The first further has two [parts]: first, jointly marking out what is lacked; next, from "not directly breaking" onward, jointly explaining what is lacked; both texts treat the traces first and the origin second. In the first text, from "the various sūtras" onward, lacking the trace door reveals the real; from "not disclosing the responsive traces" onward, lacking the origin door reveals the remote. From "not directly breaking" onward explains the first phrase; next, from "not severing" onward explains the second phrase. Next, clarifying that this sūtra is fully endowed has three [parts]: first, jointly clarifying the possession of the two meanings of origin and traces to refute other sūtras; next, from "this sūtra" onward, directly clarifying that this sūtra possesses these two meanings and uniquely surpasses all the scriptures—both treating the traces first and the origin second; third, from "this is because" onward, jointly concluding with praise. The first is as in the text. Next, in the direct clarification, the traces can be seen; within the origin there are two [parts]: first, setting aside the traces; next, from "moreover revealing" onward, revealing the origin. Revealing the origin further has two [parts]: first, directly revealing the origin; next, from "wiping away the ten directions" onward, clarifying the benefit of revealing the origin to assist in praising the capacity of revealing the origin. Third, in jointly concluding with praise, there are two [parts]: first, causes; next, fruits. Within causes, the words regarding the universal rain bringing complete satisfaction, severing doubt, and generating faith may also apply universally to both origin and traces. The word "inexhaustible" means that when the transformation for one period is completed, there is another assembly in another direction, without ceasing at any stage. Next, in contrasting the two vehicles with the *Nirvāṇa [Sūtra]*, there are two [parts]: first, clarifying that in the previous sūtras, both the sūtras and the master of the teaching folded their hands and did not treat them; next, citing the icchantika in the *Nirvāṇa [Sūtra]* for comparative discernment. What was called earlier "three unconditioned [dharmas]," though the text mentions three, directly refers to analytical cessation. Comparative discernment with the *Nirvāṇa [Sūtra]* further has two [parts]: first, citing the *Nirvāṇa [Sūtra]*; next, from "the two vehicles" onward, citing again that this sūtra can treat the two vehicles. This again has two [parts]: first, citing the difficulty of treating the two vehicles; next, from "now, however" onward, clarifying that this sūtra can treat them. This again has two [parts]: first, clarifying that the transforming person and Dharma are supremely wondrous; next, from "the physical body" onward, clarifying that the transformed bodies only then realize that the benefit is profound. This further has three [parts]: first, the physical benefit; next, from "causing the mind" onward, the benefit of wisdom; third, from "their ears" onward, generally clarifying the efficacy and function of the benefit gained in body and wisdom. This superior benefit seemingly resembles the six sense faculties in the text, but actually incorporates the higher stages. As for the benefit of the higher stages, it is fully as the *Avataṃsaka* states: "A bodhisattva of the first abodement attains ten kinds of six sense faculties"; therefore the *Si nianchu* says: "The purity of the six sense faculties has both the genuine and the semblance." Next, in the renewed comparison and determination, it first takes the worldly wisdom of this realm as the base and extends up to the Buddha's wisdom, which further has two [parts]: first, comparing and determining; next, from "the Buddha's power of expedients" onward, pointing to the broad and citing examples: all efficacies and functions, both self-cultivation and transforming others, should be compared and determined in this manner. The first text has two [parts]: first, concluding the preceding to introduce the following; next, in the direct comparison and determination, the phrase "was further inferior to Yang Xiu by thirty-five li": in the time of Emperor Shun of the Han dynasty, Du Shang, magistrate of Shangyu county, had a son named Zilie who made a stele for Cao E. Later, Cai Yong, courtesy name Bojie, heard of the stele's excellence and traveled specially from the north to where the stele stood; arriving at night, he touched and read it with his hands, praising it endlessly, and in the night inscribed eight characters on the back of the stele, reading: "Yellow silk, young woman, daughter's child, pestle and mortar for pickled vegetables." In the Later Han, when Yang Xiu and Cao Cao arrived together at the site of the stele and saw these eight characters, Yang Xiu understood the meaning of the eight characters on the spot, while Lord Cao was still unenlightened, saying he could not yet explain it; only after traveling past thirty-five li did he figure it out in thought, whereupon he sighed to himself: "Is talent or lack of talent a matter of thirty-five li?" As for that Cao E, the "Biographies of Filial Women" in the *Shiji* says: "A person of Shangyu in Kuaiji; her father Xu was able to play stringed instruments, sing, and serve as a shaman. On the fifth day of the fifth month, while welcoming the waves of Lord Wu on the river, he drowned and died, and his corpse could not be found. E was fourteen years old at the time; she paced along the river wailing day and night without ceasing, and finally threw herself into the river, dying, and came out embracing her father's corpse. Because of such responsiveness, a stele was erected for her." As for the mention of "sixteen parts" in between, when various sūtras weigh and measure, they mostly take one-sixteenth as the standard of comparison, just as a worldly balance has sixteen ounces to a pound. In the *Nirvāṇa Sūtra*, the number of Buddhas encountered is used to judge faith and understanding, and it also speaks of sixteen. Now the *Da zhidu lun* says: "The wisdom of all sentient beings, excluding all Buddhas, the World-Honoured Ones, if compared to Śāriputra, cannot even reach one sixteenth part." Coming to the Buddha's wisdom, it says that it hits the mark without calculation, just like a bright mirror that does not calculate ugliness or beauty, but spontaneously reflects their true likeness according to the forms facing it.