法華玄義釋籤 20.24

20.24

次料簡中，列章、解釋。釋中二：先釋，次問答釋疑。初又二：初略立，次釋。釋中初明前四味通後，次「若涅槃」下明涅槃法華通至於前。初文自四，初明華嚴中二：初引經釋，次況結。初文又二：初明通至二經，次明通至涅槃。初文言「二經」者，謂《般若》、《法華》，以般若亦得名華嚴故，法華佛慧不殊初故。次通至涅槃為二：初正引經，次「夫日」下述意。初文者，彼經既有「住世無量劫」之言，又見報身蓮華藏海說心地法門等，故知華嚴至涅槃後，以彼《像法決疑》結涅槃故。次述意者，初出先照，既別得頓名，餘輝獨及，與先照何殊？則初後俱照高山，高山不異、照體無別，是故初後俱是華嚴。況結可知。

Next, in the critical evaluation, headings are listed and explained. Within the explanation there are two parts: first the explanation, and next questions and answers resolving doubts. The first part also has two parts: first, a brief establishment; next, the explanation. Within the explanation, it first explains that the former four flavors reach to what follows; next, from "As for the Nirvāṇa" onward, it explains that the Nirvāṇa and the Lotus Sūtra reach to what precedes. The first text itself has four parts; the first, explaining the Avataṃsaka, has two: first, citing sūtras to explain; next, an analogous conclusion. The first text also has two parts: first, explaining that it reaches to two sūtras; next, explaining that it reaches to the Nirvāṇa [Sūtra]. When the first text says "two sūtras," it refers to the Prajñāpāramitā and the Lotus Sūtra, because the Prajñāpāramitā may also be termed the Avataṃsaka, and the Buddha-wisdom of the Lotus Sūtra is not different from the beginning. Next, reaching to the Nirvāṇa [Sūtra] has two parts: first, directly citing sūtras; next, from "Now, the sun" onward, stating the intent. As for the first text, since that sūtra contains the words "dwelling in the world for immeasurable kalpas," and one also sees the reward body preaching the mind-ground Dharma-gate in the ocean of the Lotus Treasury, one therefore knows that the Avataṃsaka reaches to after the Nirvāṇa, because that Xiangfa jueyi [jing] concludes the Nirvāṇa. As for the subsequent statement of intent: when [the sun] first rises and first illuminates [the high mountains], since it distinctively obtains the designation "sudden," how does its remaining radiance shining alone differ from the first illumination? Then, beginning and end both illuminate the high mountains; the high mountains are not different, and the illuminating essence is without distinction; therefore, beginning and end are both the Avataṃsaka. The analogous conclusion may be known.