法華玄義釋籤 2.10

2.10

次譬法華中「土圭」等者，「圭」者累土也，故字從重土謂之為圭。如宋嚴觀法師與此太史官何承天，共論此土是邊是中，觀乃引周公測影之法，以一尺二寸土圭用測日影，夏至之日猶有餘陰，天竺此日則無餘陰。故叡法師云「如日方中無處不南」，此指中方無餘陰處。準此算法，地上寸影天上萬里。「若低頭若微善」者，總結散亂、小善之類無不開之，以成佛因，以用合譬，同入一實，故無盈縮。「不令」下說意。亦闕說由，應云良由大機已熟，眾無枝葉，致使一切佛知見開。「若約法被緣名漸圓教」者，此文語略，具足應云鹿苑漸後會漸歸圓，故云漸圓。人不見之，便謂法華為漸圓，華嚴為頓圓，不知華嚴部中有別，乃至般若中方便二教皆從法華一乘開出，故云「於一佛乘分別說三」。故疏云「於一佛乘開出，帶二帶三」。今法華部無彼二三，故云無二亦無三。又上結云華嚴兼等，此經無復兼但對帶，此非難見，如何固迷？又今文諸義凡一一科皆先約四教，以約麁妙，則前三為麁、後一為妙。次約五味以判麁妙，則前四味為麁、醍醐為妙，全不推求上下文意，直指一語便謂法華劣於華嚴，幾許誤哉！幾許誤哉！「約說次第名醍醐味相」者，此五味教相生之文，在第十三〈聖行品〉末，佛印無垢藏王菩薩竟，云譬如從牛出乳乃至醍醐，譬從佛出十二部經乃至涅槃。

Next, regarding "gnomon" (tugui) and the like in the metaphor for the Lotus [Sūtra]: A gui is an accumulation of earth; hence the character is written with doubled "earth" (土), which is called gui. For example, Dharma Master Yan Guan of the Song dynasty and the Grand Astrologer He Chengtian debated whether this land is peripheral or central. Guan then cited the Duke of Zhou's method of measuring shadows, using a one-foot-two-inch earthen gnomon to measure the sun's shadow: on the day of the summer solstice, there was still a remaining shadow [here], whereas on this day in India there was no remaining shadow. Therefore Dharma Master Hui said, "Like the sun directly at noon, nowhere is it not south"; this points to the central region where there is no remaining shadow. According to this calculation, an inch of shadow on the ground corresponds to ten thousand li in the heavens. As for "whether lowering the head or offering slight goodness," this summarizes all kinds of scattered minds and minor good deeds, none of which fail to be opened up to constitute the causes of buddhahood; using this to match the metaphor, all alike enter into the single reality, and therefore there is neither excess nor shortfall. "Do not cause..." and below explains the intent. It also lacks an explanation of the cause, which should say: truly because the capacity for the great was already mature and the assembly was free of branches and leaves, it brought about the opening of all buddhas' knowledge and vision. As for "in terms of the Dharma accommodating capacities, it is called the gradual-perfect teaching," this text's phrasing is abbreviated; stated in full, it should say that following the gradual [teaching] of the Deer Park, it converges the gradual back to the perfect, hence it is called gradual-perfect. People failing to see this then claim that the Lotus is gradual-perfect and the Avataṃsaka is sudden-perfect, not knowing that within the Avataṃsaka collection there is the Separate [Teaching], and even that the two expedient teachings within the Prajñā are both opened out from the one vehicle of the Lotus; hence it is said, "Within the one Buddha vehicle, discrimination is used to speak of three." Therefore the Commentary states: "Opened out from the one Buddha vehicle, it carries the two and carries the three." Now the Lotus collection lacks those two and three, and therefore it says, "There are neither two nor three." Moreover, the above concludes that the Avataṃsaka includes [the Separate Teaching], whereas this sūtra no longer combines, solely [presents], contrasts, or carries; this is not difficult to see—how can one persist in delusion? Furthermore, in all the sections of the present text, every single division first treats the four teachings to assess the crude and the subtle: the former three are crude and the latter one is subtle. Next, it treats the five flavors to determine the crude and the subtle: the former four flavors are crude and sarpir-maṇḍa is subtle. Failing entirely to investigate the context, directly seizing upon a single phrase to claim that the Lotus is inferior to the Avataṃsaka—how great an error! How great an error! As for "in terms of the sequence of preaching, it is called the aspect of the flavor of sarpir-maṇḍa," this passage on the successive generation of the five flavor teachings is at the end of Chapter Thirteen, "Noble Practices," where the Buddha, having finished confirming Bodhisattva Amalarbha-rāja, says: Just as from a cow comes milk and so on up to sarpir-maṇḍa, it is like how from the Buddha come the twelve divisions of scriptures and so on up to nirvāṇa.