法華玄義釋籤 18.9

18.9

次約五味中二：初通明五味，次別判涅槃。初文二：先約法以明五味，次「諸」下約人及重辨利鈍兩根菩薩。次別判涅槃中二：初正判涅槃，次「法華」下更與法華辨異。初文四：初略判諸門權實，次「何者」下明用權門意與前諸教諸門對辨，三引事為證，四「故知」下舉一喻一法正出部意。前二如文。三引事中云「如梵志問云」者，《涅槃》三十五〈陳如品〉「闍提首那此外道宗，於迦羅計因中有果，即是因與果一，來至佛所難佛云：因無常故果亦無常。佛反質答：汝因是常而果無常，何妨我因無常而果是常？」今引此文以證因門無常而得常果，故《大經》意通以三教而為因門，悉歸常果。四開麁中二：先問起，次答出開意。又三：初明同異謂須開不須開，次「謂開」下正明開，三「若門」下結妙。初文又二：初與《中論》對辨須否，次與前後諸教對辨須否。然《中論》意，以衍門為正，以小教為傍；今取彼論被小之文，故云「先以大蕩後示小門」。若應入大者前門已入，應入小者且遣著心，至後二品方可入理，故知《中論》前二十五品蕩於一切大小者著，故大乘人前被蕩已即時入理，小待後門，故知機別。今經見心鹿苑久破，但破執小指小即是，故《法華》中先敘昔門，次開方便名大方便，名之大門，故《法華》名開方便門。《中論》破執諸見病，故云「各有其美」。次與諸教對辨，言「法華後教」者，即涅槃也。稟方便教咸知真實，何須更開？若法華前方等般若等，若門理已開謂諸菩薩；若未開其人謂般若中二乘也；若門理人俱未開者，即方等中二乘及諸凡夫未預諸會者也。次正開中三：謂凡夫二乘菩薩也。初開凡夫為四：初開愛見生死之法，次人三教四理，次開聲聞亦四，謂法教行理。

Next, regarding the five flavors, there are two parts: first, generally clarifying the five flavors; next, specifically judging the Nirvāṇa. In the first text there are two parts: first, clarifying the five flavors according to dharmas; next, from "The various..." onward, according to persons and re-evaluating the bodhisattvas of sharp and dull faculties. Next, in specifically judging the Nirvāṇa there are two parts: first, properly judging the Nirvāṇa; next, from "Lotus..." onward, further distinguishing differences with the Lotus Sūtra. In the first text there are four parts: first, briefly judging the provisional and real of the various doors; next, from "As to which..." onward, clarifying the intention of using the provisional doors and comparing them with the preceding teachings and doors; third, citing an event as proof; fourth, from "Therefore one knows..." onward, presenting one simile and one dharma to properly bring forth the intention of the division. The first two are as in the text. In the third part, citing an event, the statement "As the brahmacārin asked": in chapter thirty-five of the Nirvāṇa Sūtra, "Kaundinya Chapter," "Jatisena, of this non-Buddhist tradition, posited in the kälaka that there is an effect within the cause, which is that cause and effect are one. He came to the Buddha's place to challenge the Buddha, saying: 'Because the cause is impermanent, the effect is also impermanent.' The Buddha replied with a counter-question: 'Your cause is permanent yet your effect is impermanent; what prevents my cause from being impermanent while the effect is permanent?'" Now this text is cited to prove that an impermanent causal door can attain a permanent effect; thus, the intention of the Great Sūtra generally takes the three teachings as causal doors, all returning to the permanent effect. Fourth, in opening the coarse, there are two parts: first, asking to raise [the issue]; next, answering to reveal the intention of opening. This again has three parts: first, clarifying sameness and difference, meaning whether opening is necessary or not; next, from "Meaning opening..." onward, properly clarifying the opening; third, from "If the doors..." onward, concluding subtlety. The first text again has two parts: first, comparing with the Mūlamadhyamakakārikā whether it is necessary or not; next, comparing with the earlier and later teachings whether it is necessary or not. However, the intention of the Mūlamadhyamakakārikā is to take the Mahāyāna doors as primary and the Lesser Teaching as secondary; now, taking the passage of that treatise addressing the lesser, it says: "First sweeping away with the great, and later showing the lesser doors." If those who should enter the great have already entered through the earlier door, those who should enter the lesser have their attachment temporarily cleared away, and only upon reaching the final two chapters can they enter the principle. Therefore, one knows that the first twenty-five chapters of the Mūlamadhyamakakārikā sweep away the attachments of all, whether great or small; thus, when Mahāyāna people were swept clean earlier, they immediately entered the principle, while the lesser waited for the later doors—hence one knows capacities differ. In the present sūtra, the mind of view-delusion was broken long ago in the Deer Park; it only breaks attachment to the small, pointing out that the small is itself [the real]. Therefore, in the Lotus Sūtra, it first recounts the former doors, and next opens the provisional, calling it great expedient means and naming it the great door; hence the Lotus Sūtra is called opening the door of expedient means. The Mūlamadhyamakakārikā breaks attachments to the diseases of various views; hence it is said, "Each has its excellence." Next, comparing with the various teachings, the phrase "the teaching after the Lotus" refers to the Nirvāṇa. Those receiving the provisional teachings all know the truth; why would it need to be opened further? If before the Lotus, in the Vaipulya, Prajñā, etc.: if the doors and principle were already opened, this refers to the bodhisattvas; if the persons were not opened, this refers to the two vehicles in the Prajñā; if doors, principle, and persons were all not opened, this refers to the two vehicles in the Vaipulya and the ordinary beings who did not attend the assemblies. Next, in the proper opening there are three: ordinary beings, the two vehicles, and bodhisattvas. First, opening ordinary beings is fourfold: first, opening the dharmas of birth-and-death of attachment and views; second, persons; third, teachings; fourth, principle. Next, opening the voice-hearers is also fourfold, namely dharma, teaching, practice, and principle.