法華玄義釋籤 19.28

19.28

次難第四時為法華同歸教者，又二：初牒文總斥，次「法華」下別難。別難又為二：初略舉《法華》明常辨性，次「華嚴」下別引並難。初文云「命章」者，「命」字口令也，謂教也；即命召也，謂章初也。次文又三：初引明常文，次引佛性文，三破神通。初文又五：初以《華嚴》為並難，彼許《華嚴》亦明常住，故將為並；次「又無量義」下以序文驗為難；三「若言」下以勅語多少為難；四引今文；五「法華論」下引三身為難。初文又二：先以迹門並難，次「又華嚴」下以本門並難。初文言「菩薩智慧如爪上土」者，《大經》三十二云：「爾時世尊取大地土置爪甲上，問迦葉言，是土多耶？十方世界地土多耶？迦葉答言：爪上土者不比十方所有土也。」經文本譬捨於人身得人身少，今借以譬菩薩智者如爪土等，華嚴甚深但為今序。第二第三如文。第四文者，引文三身壽命為難。第五文者，若不明常豈明三佛？次明三佛性又五：初引〈不輕〉文，次引《法華論》文，三引《涅槃》遙指，四引《涅槃》同明一乘，五汎舉《涅槃》猶劣。初二如文，第三文言「八千聲聞得授記別」者，如《止觀》第七記。第四同明一乘中言「畢竟」者，經云：「畢竟有二種，一者莊嚴畢竟，二者畢竟畢竟。又有二種，一者世間，二出世間。莊嚴畢竟謂六波羅蜜，畢竟畢竟謂一切眾生悉是一乘。一乘者名為佛性，是故我說一切眾生悉有佛性，悉有一乘。」第五如文。三破神通者又二：初略舉身土不滅，驗非神通，次正破神通義，如第二卷，故著「云云」。

Next, regarding refuting the fourth period as the teaching of convergent return of the Lotus Sūtra: this also has two parts: first, quoting the text to reprove it generally; next, from "Lotus Sūtra" onward, specifically refuting it. The specific refutation also has two parts: first, briefly citing the Lotus Sūtra to illuminate eternity and distinguish the [Buddha-]nature; next, from "Huayan" onward, specifically citing and comparing it to refute it. In the first text, where it says "opening the chapter": the word "ming" (命) means an oral command, which refers to the teaching; that is, it is to summon, which refers to the beginning of the chapter. The next text also has three parts: first, citing texts that illuminate eternity; next, citing texts on the Buddha-nature; third, demolishing [the claim of] supernatural powers. The first text also has five parts: first, using the Huayan to frame a parallel refutation, for they grant that the Huayan also illuminates eternal abiding, and so it is used as a parallel; next, from "Moreover, the Wuliangyi" onward, using the preface to examine and refute it; third, from "If it is said" onward, using the quantity of commanding words to refute it; fourth, citing the present text; fifth, from "Fahua lun" onward, citing the three bodies to refute it. The first text also has two parts: first, framing a parallel refutation with the trace gate; next, from "Moreover, the Huayan" onward, framing a parallel refutation with the origin gate. In the first text, where it says "a bodhisattva's wisdom is like the earth on a fingernail": the Great Sūtra, fascicle thirty-two, says: "At that time the World-Honoured One took earth from the great earth, placed it on his fingernail, and asked Kāśyapa, 'Is this earth greater, or is the earth of the worlds in the ten directions greater?' Kāśyapa answered: 'The earth on the fingernail is no match for all the earth in the ten directions.'" The sūtra text originally used this to metaphorize that those who abandon a human body and regain a human body are few; now it is borrowed to metaphorize that a bodhisattva's wisdom is like the earth on a fingernail, etc., so the profound Huayan is merely an introduction to the present [Lotus]. The second and third are as in the text. As for the fourth text, it cites texts on the three bodies and lifespan to refute it. As for the fifth text, if it did not illuminate eternity, how could it illuminate the three Buddhas? Next, illuminating the three Buddha-natures also has five parts: first, citing the text of the chapter on "Sadāparibhūta"; next, citing the text of the Fahua lun; third, citing the distant indication of the Nirvāṇa [Sūtra]; fourth, citing the Nirvāṇa [Sūtra] as identically illuminating the one vehicle; fifth, generally mentioning that the Nirvāṇa [Sūtra] is still inferior. The first two are as in the text. In the third text, where it says "eight thousand śrāvakas received prophecies": this is as recorded in the seventh fascicle of the Zhiguan. In the fourth, on identically illuminating the one vehicle, where it says "ultimate": the sūtra says, "There are two kinds of ultimate: first, the ultimate of adornment; second, the ultimate of the ultimate. Furthermore, there are two kinds: first, worldly; second, transworldly. The ultimate of adornment refers to the six pāramitās; the ultimate of the ultimate refers to all sentient beings being identically the one vehicle. The one vehicle is named Buddha-nature; therefore I say that all sentient beings all have Buddha-nature and all have the one vehicle." The fifth is as in the text. Demolishing [the claim of] supernatural powers has two parts: first, briefly citing the non-destruction of body and land to prove it is not supernatural powers; next, directly demolishing the meaning of supernatural powers, as in the second fascicle, and hence it concludes with "and so forth".