法華玄義釋籤 19.4

19.4

次正大意中四：初明教法優劣，次「其宿植」下明物機不同，三「如是」下明如來能鑒，四「又已今當」下明校量所說。初又二：初明餘經當機當部，不涉始終；次「今經」下明今經化緣教旨始末，該攝遠近。初文又三：初總略標示，次「至如」下別明前後諸教，三「凡此」下總結諸教未窮。初如文。次文自五，即四時并涅槃。初云「至如華嚴」至「住上地上」者，今家為顯部中圓別二位不同，故云地住。新譯經中初會六品，秖明如來現相、普賢三昧、世界藏海，第二會六品，前之五品但明人法名號、菩薩發問，為入住之端，第三會六品秖說十住，第四會四品秖說十行，第五會三品秖說十向，第六會一品秖說十地，第七會十一品秖明十地勝進行耳，第八會明離世間一品，及以最後入法界品，秖是令信善知識教，故知一經三十七品，俱明菩薩行位功德。言「圓別」者，住中多明圓融之相，行後多明歷別之相，而皆不明行位之意，不語初成頓說大旨。四含灼然說小而已，而亦不明說小之意，於大化不獲，垂以劣形，說以淺法，赴小機宜，豈非曲巧？方等折小，如〈弟子品〉，彈偏，如〈菩薩品〉；如〈觀眾生品〉，即是歎大，稱歎文殊及淨名等，即是褒圓。又〈弟子品〉，用折不同，有用三教，如訶目連是歎大；有用圓訶，如訶身子是褒圓；慈悲行願如〈問疾品〉、〈佛道品〉；事理殊絕如〈不思議品〉，〈香積品〉等，是事殊絕，〈入不二法門品〉，是理殊絕，雖有此勝亦不明大小並席具對眾機等意。般若論通則通於三教，故曰「三人」。論別則獨在別圓，故云「獨進」。三教同被盡淨虛融，二乘之人無心悕取，鈍根菩薩推功上人，別教地前謂為別俗，圓眾自謂一切圓融，故使文中始自色心、終乎種智，融通遍入，而亦不說設教所以。別是不共，而不明一部有共不共意也。涅槃重施方便，又於經初已開常宗，斥奪三脩十仙小證，中間廣答三十六問，廣辨菩薩五行十功，而亦少明用方便意。

Next, in directly [clarifying] the general overview, there are four parts: first, clarifying the superiority and inferiority of the doctrinal teachings; second, from "their planting in the past" onward, clarifying the differences in the capacities of beings; third, from "in this way" onward, clarifying the Tathāgata's ability to discern; fourth, from "moreover, past, present, and future" onward, clarifying the comparative assessment of what was spoken. The first part also has two parts: first, clarifying that other sūtras correspond to specific capacities and specific sections, without engaging the beginning and end; second, from "the present sūtra" onward, clarifying that the beginning and end of the teaching's purpose and conditions for transforming beings in the present sūtra encompasses both the distant and the near. The first passage again has three parts: first, a general and brief indication; second, from "as for" onward, specifically clarifying the preceding and subsequent teachings; third, from "all these" onward, generally concluding that the various teachings were not exhaustive. The first is as in the text. The second passage itself has five parts, namely the four periods along with the Nirvāṇa [Sūtra]. The first says: "As for the Avataṃsaka..." up to "abodes and bhūmis": our school, to reveal the difference between the stages of the Perfect and Separate [Teachings] within that section, speaks of bhūmis and abodes. In the new translation of the sūtra, the six chapters of the first assembly merely clarify the Tathāgata's manifestation of marks, the samādhi of Samantabhadra, and the ocean-like treasury of worlds; the six chapters of the second assembly, the first five of which merely clarify the designations of persons and dharmas, and the bodhisattvas asking questions, serve as the beginning of entering the abodes; the six chapters of the third assembly speak only of the ten abodes; the four chapters of the fourth assembly speak only of the ten practices; the three chapters of the fifth assembly speak only of the ten dedications; the one chapter of the sixth assembly speaks only of the ten bhūmis; the eleven chapters of the seventh assembly merely clarify the superior progressive practices of the ten bhūmis; the eighth assembly clarifies the single chapter on "Transcending the World"; and as for the final chapter, "Entry into the Dharma Realm", it merely causes faith in the teachings of good spiritual friends. Therefore, we know that the thirty-seven chapters of the entire sūtra all clarify the bodhisattva's practices, stages, and virtues. When it says "Perfect and Separate", within the abodes it mostly clarifies the marks of perfect integration, and after the practices it mostly clarifies the marks of successive distinction; yet none of them clarify the intent of the practices and stages, nor do they speak of the grand purpose of suddenly preaching at the initial attainment of buddhahood. The four Āgamas clearly preach only the Hinayāna, yet they also do not clarify the intent of preaching the Hinayāna: being unable to effect the great conversion, he manifested an inferior form and preached shallow dharmas to suit the capacities of the small—is this not a roundabout expediency? The Vaipulya refutes the small, as in the "Disciples" chapter; it reprimands the biased, as in the "Bodhisattvas" chapter; as in the "Contemplating Sentient Beings" chapter, this is praising the great; extolling Mañjuśrī and Vimalakīrti and others is praising the perfect. Moreover, in the "Disciples" chapter, the uses of refutation are different: there is using the three teachings, such as scolding Maudgalyāyana, which is praising the great; there is using the perfect to scold, such as scolding Śāriputra, which is praising the perfect. The compassionate practices and vows are as in the "Inquiring about Illness" chapter and the "Buddha Path" chapter; the distinct sublimity of phenomena and principle is such that the "Inconceivable" chapter, the "Accumulated Fragrance" chapter, and so forth represent the distinct sublimity of phenomena, while the "Entering the Dharma Door of Non-Duality" chapter represents the distinct sublimity of principle. Although it possesses these superiorities, it also does not clarify the intent of large and small sitting together, facing all capacities together, and so forth. In the Prajñā, discussing the shared, it shares in common with the three teachings, hence called "three types of persons"; discussing the distinct, it belongs solely to the Separate and Perfect, hence called "advancing alone". When the three teachings are equally addressed, all is purified, open, and integrated; persons of the two vehicles have no mind to desire or grasp it; dull-rooted bodhisattvas defer the credit to superior persons; those prior to the bhūmis of the Separate Teaching consider it distinct and mundane; the assembly of the Perfect Teaching itself considers everything perfectly integrated. Therefore, in the text, from form and mind at the start to the wisdom of all modes at the end, it integrates and universally penetrates, yet it also does not state the reason for establishing the teaching. "Separate" means unshared, yet it does not clarify the intent of a single section having the shared and the unshared. The Nirvāṇa [Sūtra] reiterates expedients; moreover, at the beginning of the sūtra it has already opened the tenet of eternity, rejecting and stripping away the minor realizations of the three cultivations and the ten immortals; in the middle it broadly answers thirty-six questions, broadly discerning the bodhisattva's five practices and ten virtues; yet it also little clarifies the intent of employing expedients.