法華玄義釋籤 20.45

20.45

次從「眾經論」去明諸藏離合者，以諸藏義通於諸經，自古釋經經前立門，皆有藏部所攝一門。今既法華遍收諸教，所以用藏遍通諸經，是故章安於諸經論凡所明藏，並能遍收一切諸經，故始自二藏終至八藏，皆以一期佛教通之。初列二藏乃至八藏，次從「通二藏者」下，通諸藏意入今四教及以八教。初以二藏通四教者，以聲聞藏通三藏教，以菩薩藏通於三教，謂摩訶衍藏。次通三藏者，聲聞藏通三藏教，雜藏通通教別教，別教雖是獨菩薩法，帶方便故亦入實故，故名為雜。後菩薩藏通於圓教。次通四藏者，即以一教各對一藏，故云「相通」，非謂四中更互相通。但藏與教一一互通，聲聞雜菩薩佛，次第以對四教，意義可見。若四互通，具如前四名互顯，但教體已定不可互有。次以八教通八藏者，前三如文，且指鹿苑為漸之初，次方等後即是般若，是故次列通別圓三，正指此三為般若部。不論法華者，以法華部非八數故，故第一卷結教相云「今法華是定非不定」等。前八教中雖有顯露，望祕名顯，猶為權教近迹所覆，是故不同法華之顯。又八教中雖有圓教帶偏明圓，猶屬於漸，故前文云「漸開四教」。今法華圓開偏顯圓圓外無法。

Next, from "The various sūtras and treatises..." onward, it explains the separation and combination of the various storehouses (piṭakas). Because the meaning of the various storehouses applies across the various sūtras, since ancient times when interpreting sūtras, a section established before the sūtra always had a section on "subsumption under the storehouses and divisions." Now, since the Lotus comprehensively encompasses all teachings, it uses the storehouses to apply comprehensively across all sūtras; therefore, wherever Zhang'an clarifies storehouses in the various sūtras and treatises, they are all able to comprehensively encompass all the various sūtras. Thus, beginning from the two storehouses and ending with the eight storehouses, all are applied across the Buddha's teachings of a single lifetime. First, it lists the two storehouses up to the eight storehouses. Next, from "As for applying to the two storehouses..." onward, it applies the intentions of the various storehouses to enter the present four teachings as well as the eight teachings. First, applying the two storehouses to the four teachings: it applies the Śrāvaka Storehouse to the Tripiṭaka Teaching, and applies the Bodhisattva Storehouse to the three teachings, namely the Mahāyāna Storehouse. Next, applying to the three storehouses: the Śrāvaka Storehouse applies to the Tripiṭaka Teaching, the Miscellaneous Storehouse applies to the Shared Teaching and the Separate Teaching—though the Separate Teaching is exclusively the dharma of bodhisattvas, because it carries expedients and also enters the real, it is therefore called "miscellaneous." The subsequent Bodhisattva Storehouse applies to the Round Teaching. Next, applying to the four storehouses: each single teaching corresponds to each single storehouse, hence it is said they "correspond mutually"; this does not mean that among the four they further interpenetrate mutually. Rather, the storehouses and teachings mutually correspond one-to-one: the Śrāvaka, Miscellaneous, Bodhisattva, and Buddha [Storehouses] correspond in sequence to the four teachings; the meaning can be seen. If the four were mutually applicable, it would be fully like the earlier four names mutually revealing one another; but since the substance of the teachings is already determined, they cannot mutually possess one another. Next, applying the eight teachings to the eight storehouses: the first three are as in the text, temporarily pointing to the Deer Park as the beginning of the gradual; next, following the Vaipulya is Prajñā, and for this reason it next lists the three—Shared, Separate, and Round—pointing precisely to these three as the Prajñā section. The Lotus is not discussed because the Lotus section is not among the number of the eight; hence the first fascicle concludes the doctrinal characteristics by saying, "The present Lotus is fixed and not indeterminate," etc. Although there is manifestness among the previous eight teachings, viewed in contrast to secret it is called manifest, yet it is still covered by the provisional teachings and recent traces; therefore it is not like the manifestness of the Lotus. Furthermore, although there is the round teaching among the eight teachings, because it brings along the partial to clarify the round, it still belongs to the gradual; hence the previous text says, "The gradual opens the four teachings." Now, the Lotus's round opens the partial to reveal the round; outside the round, no dharma exists.