法華玄義釋籤 2.9

2.9

「復有義」者，《華嚴經》譬但云平地，今離彼平地，以譬方等般若法華，方等如食時，般若如禺中，法華如正中，於彼義上更加二義，故云「復有」。言「大人蒙其光用」等者，菩薩大人蒙般若光諸法之用，二乘之人既無此用，是故譬之如七日嬰兒若視日輪令眼失光，故名為「喪」，外人暗證譬如夜遊，菩薩利他譬如作務。「務」者運役也。故「文云」下引信解聲聞自述以合嬰兒喪其睛明，一切智明於般若光，無明全在義之如喪。「雖三人俱學」下說意也。仍闕說由，亦應云良由小稍通泰，致使被加令說。

'There is another meaning' means that the simile of the Avataṃsaka Sūtra only speaks of the flat earth; now, separating that flat earth, it uses it as a simile for vaipulya, prajñā, and the Lotus Sūtra: vaipulya is like mealtime, prajñā is like late morning, and the Lotus Sūtra is like midday. Adding two meanings to that meaning, it therefore says 'there is another.' The phrase 'the great persons receive its light and function,' and so forth, means that the great persons, the bodhisattvas, receive the prajñā light and the functions of all dharmas; since the people of the two vehicles do not possess this function, they are therefore likened to a seven-day-old infant who, if gazing at the solar disk, causes its eyes to lose their sight, hence called 'losing.' The darkness and realization of outsiders is likened to walking at night; the bodhisattva's benefiting of others is likened to engaging in tasks. 'Tasks' means labor and work. Therefore, below 'the text says,' it cites the self-narration of the śrāvakas of faith and understanding to match the infant losing its eyesight: the brilliance of all-knowledge is obscured by the light of prajñā, and fundamental ignorance remains entirely intact, which in meaning is like losing. Below 'although the three people all learn,' it is the intention of the preaching. It still lacks the reason for the preaching; it should also say that it is truly because the small had gradually become broad and unobstructed, causing them to be inspired to preach.