法華玄義釋籤 18.40

18.40

次本十用又三：初標數，次述意，三列釋。釋中二：先釋，次對十妙。初文又二：謂有通別，通亦略無。別釋又二：初正別釋，次「佛散赴機」下結引證意。初文自十，一一文皆先屬對，次釋對意，三引文證結。釋對意中文有二別，前之四文皆先敘迹，次明拂迹後之六文住本顯本，住非迹非本顯本，無迹可述，餘四即此迹而論本，亦不須廣述於迹，先總知此異，至文易了。初破迹顯本中，初述迹為二：初述動執之文，次「推三品文」下結迹文意也。初述中三文各二，皆先敘文，次出文意。第三寶塔文中兼以第七卷蓮華喻本妙中意助成，次「所以」下拂迹顯本。三引證中二：先正引，次「直舉」下釋文意。廢迹中初如文。次文者，「初昔為」下先敘迹，次「今障」下拂迹。次引證亦二：先正引文，次「即是」下釋文意。開迹文中，初「就法」下先敘迹，次「今若」下拂迹。次就理中但明就理拂迹之意。會迹中初如文；次文中先敘迹，次「諸迹」下拂迹。住本者，秖是不離於本而常顯本，引文意不離本時娑婆，於迹娑婆以顯本娑婆，「常住」下結，文意可知。住迹中秖於迹中顯一之時已現古佛之塔，正為顯本故也。覆迹中云師子奮迅能前跳後跳，後跳即未來益之相也。次結引證意如文。

Next, the ten functions of the origin also have three [parts]: first, indicating the number; next, setting forth the intent; third, listing and explaining. The explanation has two parts: first, explaining; next, correlating with the ten subtleties. The first text also has two parts: general and specific; the general is also briefly omitted. The specific explanation also has two parts: first, the specific explanation itself; next, from "The Buddha dispenses [teachings] according to capacities..." downward concludes with the intent of citing proofs. The first text has ten [passages] itself; every single passage first makes the correlation, next explains the intent of the correlation, and third cites text to verify and conclude. Within the explanation of the intent of the correlation, the text has two distinctions: the first four passages all first recount the traces and then explain brushing away the traces; the latter six passages abide in the origin to reveal the origin, and abide in the neither-trace-nor-origin to reveal the origin, having no traces to recount; as for the other four, they discuss the origin right within these traces, and also do not need to recount the traces at length; if one first knows this difference generally, it will be easy to understand upon reaching the text. In the first, refuting the traces to reveal the origin, the first recounts the traces in two parts: first, recounting the text that disturbs attachments; next, from "Examining the texts of the three chapters..." downward concludes the intent of the text on the traces. In the first recounting, the three passages each have two parts: both first recount the text, and next bring out the intent of the text. In the third passage on the jewel stupa, the intent from the lotus metaphor for the origin subtlety in the seventh roll is additionally used to assist and complete it; next, from "Therefore..." downward brushes away the traces to reveal the origin. The third part, citing proofs, has two parts: first, citing directly; next, from "Straightforwardly adducing..." downward explains the intent of the text. In "abolishing the traces," the first is as in the text. In the next text: from "First, formerly, for the sake of..." downward first recounts the traces; next, from "Now obscuring..." downward brushes away the traces. The subsequent citation of proof also has two parts: first, directly citing the text; next, from "This is..." downward explains the intent of the text. In the passage on "opening the traces": first, from "In terms of dharma..." downward first recounts the traces; next, from "If now..." downward brushes away the traces. Next, regarding the principle, it merely clarifies the intent of brushing away the traces in terms of the principle. In "converging the traces," the first is as in the text; in the next text, it first recounts the traces, and next, from "The various traces..." downward brushes away the traces. As for "abiding in the origin," it is simply not departing from the origin while always revealing the origin; the intent of citing the text is not departing from the Sahā of the origin period, revealing the Sahā of the origin within the Sahā of the traces; from "eternally abiding" downward concludes, and the intent of the text can be known. In "abiding in the traces," it is simply that at the time of revealing the one within the traces, the stupa of the ancient Buddha has already appeared, precisely for the sake of revealing the origin. In "concealing the traces," it says that the lion's vigorous stride is able to leap forward and leap backward; leaping backward is the mark of future benefit. Next, concluding the intent of citing proofs is as in the text.