法華玄義釋籤 20.47

20.47

四判教不同者為三：先略述古異，次「今驗」下破，三「人情」下今立。初文又三：先立漸頓，次立了不了，三立一音。初頓漸中云「漸有七階五時」者，恐將五時之前人天為兩階，二乘為二階，并餘三時名為七階。次破中，但破前二，不破一音，既破漸頓，一音自壞。於前又二：先破頓漸，次「然大品法華」下破了不了。初又二：先總破頓漸，次別破漸中七階五時。初又三：先破，次「然不無」下縱，三「但不可」下略示。次「人言」下別破七階五時者，先破初時人天二階，次「人言第二時」下破餘四時五階。初破第二時，次「人言第三」下破第三時，言「四十年」下破第四時，然「大品」下正破第五時，兼破了不了。於中二：先廣破，次「若爾誕公」下結難。初文又二：先對四經明皆有了，次「復應」下總約諸經明皆有了。初文三：先引《大經》明三經名異體同，次「大品」下明三經義同言異，三「人以」下引人為驗。初如文。次文中云「維摩佛身離五非常」者，如淨名室內為諸國王長者說法云：「是身無常，無強，無力，無堅速朽，離此非常，得五常身。」如阿難章云：「如來身者，即是法身，一非思欲身，二佛為世尊，三佛身無漏，四佛身無為，五不墮諸數。」三引人又為五：初寄隱本，次「又舍利弗」下寄顯本，三「又涅槃」下引互指同，四「又法華」下龍女所得同，五「大智論」下明所付同。故知諸經同皆明常，有何不了？諸經及結可見。次「人情」下明今意者，先結生，「摩得」下正釋。又為五：先引文立藏；次「然教必」下對藏分人；三「然此」下簡於傍正，明立藏意；四問答釋妨；五「今之」下開藏對教。初文又三：初引《摩得論》文，次「又」下引結集者，三「龍樹」下引《大論》。次文又二：初略分。次「聲聞藏中」下釋出所以，於中先釋二種聲聞，次「菩薩藏」下釋出二菩薩。三四如文。第五對教又二：初正對，次「非唯」下歎結，次「惟文略」下述己推師。又三：先述記者意，次「師云」下述稟師作意，三「此備」下結此生下。初又二：先述略意，次「若申」下述須廣意，先法，次喻。述師中二：先謙退，次「雖」下勸歎，又三：先教，次觀，三「圓通」下結。初教中云「若能尋七義」等者，是第一卷中七番共解。次通十妙者，用通解七來通十妙。初以七義通十妙竟，迴此通義入一一妙，皆以七義一一釋之。「研別體七」者，將通解之七，研於別解，皆使具七，雖即用七五章鈎鎖終自宛然，章章科科，七義無闕。結中初句結教，次「遍朗」下結觀。

Fourth, regarding the differences in doctrinal classifications, there are three parts: first, briefly recounting past differences; next, refuting them from "Now examining" onward; third, presenting the present formulation from "Human sentiments" onward. The first passage also has three: first, establishing the gradual and sudden; second, establishing the definitive and non-definitive; third, establishing the single voice. In the first, sudden and gradual, where it says "the gradual has seven stages and five periods," it is feared that prior to the five periods, humans and gods are taken as two stages, the two vehicles as two stages, and combined with the remaining three periods, these are called seven stages. Next, in the refutation, it only refutes the first two and does not refute the single voice; since the gradual and sudden are refuted, the single voice collapses of itself. Regarding the former, there are also two parts: first, refuting the sudden and gradual, and next, refuting the definitive and non-definitive from "However, the Large Perfection of Wisdom Sūtra and the Lotus Sūtra" onward. The first also has two: first, generally refuting the sudden and gradual, and next, specifically refuting the seven stages and five periods within the gradual. The first again has three: first, refuting; next, conceding from "However, it is not without" onward; third, briefly indicating from "Only it cannot be" onward. Next, in specifically refuting the seven stages and five periods from "People say" onward: first, refuting the two stages of humans and gods in the first period; next, refuting the remaining four periods and five stages from "People say in the second period" onward. First, refuting the second period; next, refuting the third period from "People say the third" onward; refuting the fourth period where it says "forty years"; then, directly refuting the fifth period from "the Large Perfection of Wisdom Sūtra" onward, concurrently refuting the definitive and non-definitive. There are two parts within this: first, extensively refuting, and next, concluding with an objection from "If so, then Master Dan" onward. The first passage also has two: first, clarifying with respect to four sūtras that all possess the definitive; next, clarifying universally with respect to the various sūtras from "One should further" onward that all possess the definitive. The first passage has three: first, citing the Great Sūtra to clarify that the three sūtras differ in name but are identical in essence; next, clarifying from "the Large Perfection of Wisdom Sūtra" onward that the three sūtras are identical in meaning but differ in words; third, citing persons as verification from "People take" onward. The first is as in the text. In the second passage, where it says "the Buddha-body in the Vimalakīrti is apart from the five non-eternals": as when Vimalakīrti inside his chamber preached the Dharma for the various kings and elders, saying, "This body is impermanent, without strength, without power, without firmness, and quickly decays; departing from these non-eternals, one attains the five eternal bodies." As the Ānanda section says: "The body of the Tathāgata is none other than the dharma body: first, it is not a body of sensual desire; second, the Buddha is the World-Honoured One; third, the Buddha-body is free of outflows; fourth, the Buddha-body is unconditioned; fifth, it does not fall into various categories." Third, citing persons also has five: first, lodging [the matter in] concealing the origin; next, lodging [it in] revealing the origin from "Also Śāriputra" onward; third, citing mutual references as identical from "Also the Nirvāṇa" onward; fourth, the identity of what the dragon girl attained from "Also the Lotus Sūtra" onward; fifth, clarifying the identity of what was entrusted from "the Da zhidu lun" onward. Thus we know that the various sūtras all equally clarify eternity; what non-definitive could there be? The various sūtras and the conclusion are evident. Next, in clarifying the present intent from "Human sentiments" onward: first, concluding and introducing; directly explaining from "The Mātṛkā" onward. This also has five: first, citing texts to establish the piṭakas; next, dividing persons with respect to the piṭakas from "However, the teachings must" onward; third, selecting between secondary and primary to clarify the intent of establishing the piṭakas from "However, this" onward; fourth, question-and-answer resolving objections; fifth, opening the piṭakas to correlate with the teachings from "The present" onward. The first passage also has three: first, citing the text of the Mātṛkā-śāstra; next, citing the compilers from "Also" onward; third, citing the Great Treatise from "Nāgārjuna" onward. The next passage also has two: first, briefly dividing; next, explaining the reason from "Within the śrāvaka-piṭaka" onward, wherein it first explains the two kinds of śrāvakas, and next explains the two bodhisattvas from "the bodhisattva-piṭaka" onward. The third and fourth are as in the text. The fifth, correlating with the teachings, also has two: first, directly correlating; next, praising and concluding from "Not only" onward; next, recounting oneself and deferring to the master from "Only the text is brief" onward. This also has three: first, recounting the recorder's intention; next, recounting the intent in receiving from the master from "The master says" onward; third, concluding this to introduce what follows from "This completely" onward. The first also has two: first, recounting the intent of brevity; next, recounting the intent of requiring extensiveness from "If one expounds" onward, first with dharma, next with metaphor. In recounting the master, there are two: first, showing modesty; next, encouraging and praising from "Although" onward, which again has three: first, teaching; next, contemplation; third, concluding from "Perfect penetration" onward. In the first, regarding teaching, where it says "if one can search the seven meanings" and so forth: these are the seven rounds of universal explanation in the first fascicle. Next, penetrating the ten subtleties: using the seven of the universal explanation to penetrate the ten subtleties. First, after penetrating the ten subtleties with the seven meanings, one directs this universal meaning into each individual subtlety, explaining each one with the seven meanings. "Investigating the specific essence's seven": taking the seven of the universal explanation and investigating them in the specific explanations, making them all possess the seven; although one employs the seven, the interlocking of the five chapters ultimately remains fully distinct, chapter by chapter and section by section, without lacking the seven meanings. In the conclusion, the first phrase concludes the teaching; next, it concludes contemplation from "Universally illumining" onward.