法華玄義釋籤 2.57

2.57

次「中間」下明不引意，又二：初正明不引之意，次「若引者」下釋疑。初文者，當機廣說一部之文，居於序及流通之中，故云「中間」。凡有所說，豈過能詮名及所詮體，并依體起用耶？故不俟引之。次釋疑者，恐人疑云：廣說雖爾，豈無略要？故引顯實四一而為釋之。先引，次釋。釋中云言「大事」者，諸佛出世本在開權，故名妙法，佛所知見即是體也。開示等四，疏文四釋，今且用約位一釋，開即十住，真因也；入即十地，真果也。又開等四位，真因也；直至道場，真果也。若為令眾生至七方便，非今經用；開佛知見方屬今經。又「為大事因緣故證名」者，上文「無數方便、種種因緣」是權，「是法非思量分別之所能知」是實。次「所以者何」去，釋云「諸佛世尊唯以一大事因緣故出現於世」，故知出世本意意在佛乘，佛乘方得名為大事，當知佛乘秖是妙法，故可證名。次又釋云「云何名為至佛之知見？」當知大事是能詮名，佛所知見即是實相，證理明矣。取能知見開示悟入，始從初住終至後心，證宗甚便。

Next, from "In between" onward clarifies the intent of not citing, which again has two: first, directly clarifying the intent of not citing; next, from "If one cites" onward, resolving doubts. The first text means: the extensive explanation of the entire work for those of appropriate capacity resides between the preface and the dissemination, hence it is called "in between". Whatever is explained, how could it go beyond the expressing name, the expressed substance, and the initiation of function based on the substance? Therefore, there is no need to cite them. Next, resolving doubts: fearing people might doubt, saying, "Though the extensive explanation is like this, could it lack a brief summary?" therefore citing the four unities revealing the real to explain it. First, citing; next, explaining. In the explanation, where it says "great matter": the buddhas' appearance in the world fundamentally lies in opening the provisional, hence it is called the wonderful Dharma; what the buddhas know and see is precisely the substance. As for the four such as opening and displaying, the commentary has four explanations; now we provisionally use the explanation in terms of ranks: "opening" is the ten dwellings, the true cause; "entering" is the ten bhūmis, the true fruit. Furthermore, the four ranks such as opening are the true cause; going straight to the place of awakening is the true fruit. If it were causing sentient beings to reach the seven expedient means, it would not be the function of the present sūtra; opening the Buddha's knowledge and vision alone belongs to the present sūtra. Furthermore, regarding "for the sake of the one great causal condition, thereby verifying the name": the previous passage's "countless expedient means and various causal conditions" is provisional, and "this Dharma cannot be known through thought or discrimination" is real. Next, from "Why is this so?" onward explains, "The buddhas, the World-Honoured Ones, appear in the world only for the sake of the one great causal condition." Therefore we know that the fundamental intent of appearing in the world lies in the Buddha vehicle; only the Buddha vehicle can be called the great matter. One should know that the Buddha vehicle is simply the wonderful Dharma, so it can verify the name. Next, it also explains, "What is called reaching the Buddha's knowledge and vision?" One should know that the great matter is the expressing name, and what the Buddha knows and sees is precisely the real mark; the verification of the principle is clear. Taking the ability to know and see—opening, displaying, awakening to, and entering—beginning from the first dwelling and ending at the final mind, verifies the principal theme very aptly.