法華玄義釋籤 20.46

20.46

三明四教名義所憑中又二：先明他問答，次今引教會通。初文問四教出何經者，答中乃引阿含四教者，但同有四，非即藏等，亦一往語耳。然教定體與今不同。次今文會通二：先通經，次通論。初文先引《月燈三昧經》，次章安會釋。又二：先會一重，次「彼經」下指廣。初又二：先別對，次通對，一一教皆具四句。次指廣者，彼經因月光童子菩薩問，佛為廣說。至第六卷初，佛告月光童子，有四種言論不可思議，謂諸行等四，下去諸文一一皆安不可思議。復有四相應法，謂諸行等，文如前列。四門、四語、四音聲、四清淨語、四語言道、四種密語、四辨才、四脩多羅、四多聞、四種斷無明智，如是等總有七十七科四法，一一皆云諸行及不思議等，如云：一者諸行法門不可思議，二者訶責門不可思議，三者煩惱門不可思議，四者清淨門不可思議，乃至諸行斷無明智不可思議，乃至清淨斷無明智不可思議，諸四皆爾。故與四教義甚相應。如斷無明智，四教各有當教無明，餘皆準此以義消釋。次約《地論》第七十波羅蜜者，於中二：先引論，次會。初文者，《地持》第七以十二住攝一切位，釋第七住菩薩，即當第七遠行地。能依為住，所依為地，此論自以十二住為能依，不得以行前十住以為能依，向後十地以為所依，於念念中具十波羅蜜乃至四釋。今借四釋以對四教，若借高位念念具法，以成初心具法之意，以證圓門初後不二，故得用也。亦可一一教皆具四家。

Third, in clarifying the basis for the names and meanings of the four teachings, there are also two [parts]: first, clarifying others' question-and-answer, and next, citing scriptures to integrate and reconcile [them] in the present context. In the first passage, where it asks from what sūtra the four teachings emerge, the citation of the four teachings of the Āgamas in the answer merely shares having four, and they are not identical with the Tripiṭaka [Teaching] and so forth; this was also merely an initial, provisional remark. However, the definitive essence of the teachings differs from the present [system]. Next, the present text's integration and reconciliation has two parts: first, integrating sūtras, and next, integrating treatises. In the first passage, it first cites the Candrapradīpasamādhi Sūtra, and next Zhang'an integrates and explains it. This also has two parts: first, integrating one level, and next, from "that sūtra" onward, pointing to the extensive [exposition]. The first again has two: first, correlating them individually, and next, correlating them universally, each single teaching possessing the four phrases. Next, regarding pointing to the extensive [exposition]: in that sūtra, occasioned by the inquiry of the youth Bodhisattva Candraprabha, the Buddha expounds broadly for him. Reaching the beginning of the sixth fascicle, the Buddha tells the youth Candraprabha that there are four kinds of discourse that are inconceivable—namely, "all conditioned phenomena" and the rest of the four—and all the subsequent passages below apply "inconceivable" to each one. There are further four corresponding dharmas, namely "all conditioned phenomena" and so forth, the text being as listed before: four gates, four speeches, four vocal sounds, four pure speeches, four paths of language, four kinds of secret speeches, four eloquence-powers, four sūtras, four forms of extensive learning, and four kinds of wisdom cutting off ignorance. In this way, there are altogether seventy-seven categories of four dharmas, each stating "all conditioned phenomena," "inconceivable," and so forth. For instance, it says: first, the dharma-gate of all conditioned phenomena is inconceivable; second, the gate of censure is inconceivable; third, the gate of defilements is inconceivable; fourth, the gate of purity is inconceivable; down to the wisdom cutting off ignorance in all conditioned phenomena is inconceivable, down to the wisdom cutting off ignorance in purity is inconceivable; all sets of four are like this. Hence they correspond closely with the meaning of the four teachings. As for the wisdom cutting off ignorance, the four teachings each have the ignorance appropriate to that teaching, and the rest are all to be interpreted and explained according to this principle. Next, regarding the ten pāramitās in the seventh [fascicle] of the Daśabhūmikā Sūtra-śāstra, there are two parts within this: first, citing the treatise, and next, integrating it. In the first passage, the seventh [fascicle] of the Dichi subsumes all stages under twelve abodes; in explaining the bodhisattva of the seventh abode, it corresponds precisely to the seventh bhūmi, Far-Reaching. What can rely is the abode, and that upon which it relies is the bhūmi. This treatise itself takes the twelve abodes as that which can rely; one cannot take the ten abodes prior to practice as that which can rely and the subsequent ten bhūmis as that upon which it relies. Possessing the ten pāramitās in thought-moment after thought-moment down to the four interpretations: now, borrowing the four interpretations to correspond to the four teachings, if one borrows the possession of dharmas in thought-moment after thought-moment of the high stages to establish the meaning of the initial aspiration possessing dharmas, in order to prove that the beginning and end of the perfect gate are not two, it can therefore be employed. It may also be that each single teaching possesses all four houses.