法華玄義釋籤 2.38

2.38

次約化道中二：初正辨異，次指教誠證。初文為五：初重舉餘經以對辨。次「此經」下正明今經意，且指迹中大通為首，雖寄漸及不定，不以餘教為種，故云「巧為」。結緣已後退大迷初，故復更於七教之中下調停種，復云「巧為」。所以中間得受七教長養調伏，因調而熟名為調熟，調實未熟因中說果是故云也。「又以」下明今世復以七教調伏令至法華得度，故云「度脫」也。「並脫」等者，約多人說，於彼是種、於此是熟，互說可知，是故云「並」及「番番不息」，此即結初及以中間今日等相，故更引涌出，助顯迹文，故云「大勢威猛」等也。此〈涌出品〉中三世益物之文，大勢威猛即未來，師子奮迅即現在，自在神通即過去，此中略舉未來一文而總通三世，故世時念，世時念皆有種等三相故也。次指「信解」者，即〈信解〉中云「又以他日於牕牖中」，即指法身地鑒機久矣。故此一語即兼三世益物之相。又信解具領一代五味，則知三世五味並然，義須兼於述成之文，以述成中先直述所解，次明領所不及，則十法界七方便等皆得五味之益，即其意也。餘教無此，故不同之。次「又眾經」下本門，為五：初正明本地長遠，次「補處」下舉不知之人以顯長遠，三「經云」下引壽量證因聞方知，四「慇勤」下引迹門歎意以證長遠難聞，五「當知」下結。初文又二：初正明，次「眾經尚不」下泛引眾經況出遠相。初又二：初師，次弟子。初師中二：先引昔經，以自證為實、化他為權。次「今經」下明今經一體權實久久已滿，迹中三千界墨點尚已為久，今本中五百億塵界故云「久久」。又一節已久，況節節相望，故云「久久」。次「諸經」下弟子中亦先引昔二乘猶住小果，故云不入，豈能化他？故不施權。

Next, in terms of the path of transformation, there are two parts: first, directly distinguishing the difference; next, pointing to the scriptural teaching as authentic verification. The first text consists of five parts: first, repeatedly citing other sūtras for comparative distinction. Next, from 'this sūtra' onward directly clarifies the intention of the present sūtra, briefly pointing to Great Pervasive [Excellence] as the head within the traces; although relying on the gradual and indeterminate, it did not take the other teachings as the seed, hence it says 'skillfully made.' After forming the connection, they regressed from the Great and lost their initial state; therefore, he further planted the seed of harmonizing within the seven teachings, again saying 'skillfully made.' Thus, in the interim they received the nourishing and taming of the seven teachings; being ripened due to being harmonized is called 'harmonized and ripened'; they were harmonized but not yet truly ripened, so the effect is spoken of within the cause, which is why it is so stated. Next, from 'further with' onward clarifies that in the present life he further tamed them with the seven teachings to bring them to the Lotus Sūtra for liberation, hence it says 'liberated.' As for 'jointly liberated' and so forth: this is spoken in terms of multiple persons; for that one it is seeding, for this one it is ripening; the reciprocal application can be understood, which is why it says 'jointly' and 'successive rounds without cessation'; this concludes the marks of the beginning, the interim, the present, and so forth. Therefore, it further quotes the 'Springing Forth [from the Earth],' to help reveal the text of the traces, hence saying 'great power and majesty' and so forth. In this text of the 'Springing Forth Chapter' on benefiting beings across the three periods of time: 'great power and majesty' is the future, 'lion-like exertion' is the present, and 'unhindered supernormal powers' is the past. Here the future text is briefly cited to generally encompass the three periods of time; therefore, times, seasons, and thought-moments each possess the three marks of seeding and so forth. Next, pointing to 'Faith and Understanding': in the 'Faith and Understanding' chapter it says, 'Moreover, on another day, through a window,' which refers to the dharma body stage having discerned their capacities for a long time. Hence this single phrase combines the characteristics of benefiting beings across the three periods of time. Furthermore, 'Faith and Understanding' fully comprehends the five flavors of the single generation, thus one knows that the five flavors across the three periods of time are all like this. In meaning it must also combine with the text of endorsement; because within the endorsement it first directly narrates what was understood, and next clarifies what understanding did not reach, so that the ten dharma realms and seven expedients all obtain the benefit of the five flavors, which is precisely its meaning. Other teachings do not have this, so it is different from them. Next, from 'Moreover, the various sūtras' onward is the origin section, consisting of five parts: first, directly clarifying the remote antiquity of the origin ground; second, from 'the one destined to only one more birth' onward, citing those who do not know to reveal remote antiquity; third, from 'the sūtra says' onward, citing the 'Lifespan' chapter as verification that they only knew because they heard it; fourth, from 'earnestly' onward, citing the praise in the trace section to verify that remote antiquity is difficult to hear; fifth, from 'one should know' onward, concluding. The first part also has two: first, directly clarifying; next, from 'the various sūtras do not even' onward, broadly citing various sūtras to illustrate the marks of remote antiquity. The first also has two: first, the master; next, the disciples. In the first, the master, there are two: first, citing past sūtras, where personal realization was real and transforming others was provisional. Next, from 'the present sūtra' onward clarifies that in the present sūtra, the real and provisional of the single substance have long since been fulfilled; in the traces, the ink-points of three thousand realms were already considered long, while in the present origin section there are dust-motes of fifty billion worlds, hence called 'long, long ago.' Moreover, a single stage is already long, how much more so when looking across stage after stage, hence called 'long, long ago.' Next, from 'the various sūtras' onward, in the disciples, it also first cites the past where the two vehicles still abided in the lesser fruit, hence saying 'do not enter'; how could they transform others? Therefore they did not deploy the provisional.