法華玄義釋籤 20.8

20.8

○五判教中，列章，解釋。釋中自六。初釋大綱中復為三：標、列、釋。釋中復為教、觀二種。於中又二：先二門意，次正釋。釋中二：先釋二種，次「今辨」下簡示稱歎。初文二：初約教中，初釋頓教，始自華嚴終至法華，皆有頓義，故顯露中唯除鹿苑，以餘部中皆有頓故，名為頓教，而非頓部。下文不定，亦復如是。此中又引初成道者，且借祕密助入此中，明鹿苑初成亦有頓義，況諸經耶？言「七處八會」者，是舊經五十卷，或六十卷成。晉義熙十四年，北天竺佛度跋陀羅三藏此翻覺賢，於揚州司空寺譯。後有大唐三藏，證聖元年來至，與于闐實叉難陀此云喜覺，於愛敬寺譯，八十卷成。但龍宮三本，上本十三世界微塵數偈，中本四十九萬八千八百偈，下本十萬偈四十八品。今但有三十九品，則經猶未盡。舊經七處八會，新譯更加普光明殿一會，第一摩竭阿蘭若有六品：一世主妙嚴，二如來現相，三普賢三昧，四世界成就，五華藏世界，六毘盧遮那。第二摩竭熙連河曲普光明殿會有六品：一如來名號，二四諦，三光明覺，四菩薩問明，五淨行，六賢首。第三忉利天會說十住有六品：一升須彌頂，二須彌頂讚歎，三十住，四梵行，五發心功德，六說法，說令十住進後位也。第四夜摩天會說十行有四品：一升夜摩，二夜發讚偈，三十行，四無盡。第五兜率天會說十向有三品：一升兜率，二升兜率讚歎，三十向。第六他化天會說十地一品。第七重會普光明殿說十地勝進行有十一品：一十定，二十通，三十忍，四阿僧祇，五壽量，明菩薩報生淨土隨時壽量，六菩薩住處，七不思議法明佛果德，八相海，九隨相光明功德，十普賢行，十一如來出現。八三會普光明殿說六位一品，謂離世間。第九遊逝多林會說入法界品，如是處會所明位行不出別圓，但經義兼含、義難分判。始從住前至登住來全是圓義，從第二住至第七住，文相次第又似別義，於七住中又辨一多相即自在，次行向地又是次第差別之義。又一一位皆有普賢行布二門，故知兼用圓文接別。次結如文。

Part five, Doctrinal Classification: it lists the sections and explains them. Within the explanation there are six parts. First, explaining the grand outline itself has three: stating, listing, and explaining. The explanation again consists of two kinds: teaching and contemplation. Within that there are two: first, the intention of the two gates; next, the explanation proper. The explanation has two: first, explaining the two kinds; next, from "Now we distinguish" onward, selecting, indicating, praising, and extolling. The first text has two: first, regarding the teaching, it first explains the Sudden Teaching: from the Avataṃsaka up through the Lotus Sūtra, all possess the meaning of suddenness; thus, within the explicit, only the Deer Park is excluded, because the other divisions all contain the sudden; hence it is named the Sudden Teaching, yet it is not the Sudden division. The indeterminate below is also like this. Here, furthermore, citing the first attainment of the Way temporarily borrows the secret to aid entry into this, clarifying that the Deer Park's initial attainment also had the sudden meaning, not to mention the other sūtras! As for "seven locations and eight assemblies": this is the old sūtra in fifty or sixty fascicles. In the fourteenth year of Yixi of the Jin dynasty, the Tripiṭaka master Buddhabhadra (translated here as Enlightenment-Worthiness) from Northern India translated it at Sikong Temple in Yangzhou. Later, a Tripiṭaka master of the Great Tang arrived in the first year of Zhengsheng and, together with Śikṣānanda (translated here as Joyful Enlightenment) of Khotan, translated it at Aijing Temple, completing eighty fascicles. However, there were three recensions in the dragon palace: the longest recension had verses numbering as many as the dust motes of thirteen worlds; the middle recension had 498,800 verses; the shortest recension had 100,000 verses in forty-eight chapters. Now we have only thirty-nine chapters, so the sūtra is still not complete. The old sūtra had seven locations and eight assemblies; the new translation adds one assembly at the Hall of Universal Radiance. The first, the Magadha araṇya, has six chapters: 1. Wondrous Adornments of the Leaders of the World; 2. The Tathāgata's Manifestation; 3. The Samādhi of Samantabhadra; 4. The Formation of the World; 5. The Flower Treasury World; 6. Vairocana. The second, the assembly at the Hall of Universal Radiance at the bend of the Nairañjanā River in Magadha, has six chapters: 1. The Names of the Tathāgata; 2. The Four Truths; 3. Enlightenment by Light; 4. The Bodhisattvas Inquire for Clarity; 5. Pure Conduct; 6. Foremost in Worth. The third, the Trāyastriṃśa Heaven assembly expounding the ten abodes, has six chapters: 1. Ascending to the Peak of Mount Sumeru; 2. Praises atop the Peak of Sumeru; 3. The Ten Abodes; 4. Brahmacaryā; 5. The Merits of the Initial Aspiration; 6. Expounding the Dharma—expounded to make the ten abodes advance to subsequent stages. The fourth, the Yāma Heaven assembly expounding the ten practices, has four chapters: 1. Ascending to Yāma; 2. Verses of Praise in Yāma; 3. The Ten Practices; 4. The Inexhaustible. The fifth, the Tuṣita Heaven assembly expounding the ten dedications, has three chapters: 1. Ascending to Tuṣita; 2. Praises upon Ascending to Tuṣita; 3. The Ten Dedications. The sixth, the Paranirmitavaśavartin Heaven assembly, has one chapter: the Ten Bhūmis. The seventh, re-assembling at the Hall of Universal Radiance expounding the superior, advancing practices of the ten bhūmis, has eleven chapters: 1. Ten Concentrations; 2. Ten Supernormal Powers; 3. Ten Forbearances; 4. Asaṃkhyeya; 5. Lifespan, clarifying the lifespan of bodhisattvas according to circumstances upon being reborn in retribution pure lands; 6. Dwellings of Bodhisattvas; 7. Inconceivable Dharmas, clarifying the fruit virtues of the Buddha; 8. The Ocean of Physical Marks; 9. Merits of the Radiance of the Minor Marks; 10. Samantabhadra's Practices; 11. The Tathāgata's Appearance. The eighth, the third assembly at the Hall of Universal Radiance expounding the six stages, has one chapter, namely Leaving the World. The ninth, the assembly traveling in the Jetavana, expounds the chapter on Entering the Dharma Realm. The stages and practices clarified in such locations and assemblies do not go beyond the Separate and the Perfect; however, the meanings of the sūtra overlap and are difficult to divide and classify. From prior to the abodes up through ascending to the abodes is entirely the Perfect meaning; from the second abode to the seventh abode, the sequential textual features again resemble the Separate meaning; within the seventh abode, it further distinguishes the unimpeded mutual identity of the one and the many; the subsequent practices, dedications, and bhūmis are again sequential and differentiated meanings. Furthermore, each and every stage possesses both the Samantabhadra [all-inclusive] and the sequential arrangement gates; thus we know that it simultaneously uses the Perfect text to receive the Separate. Next, the conclusion is as in the text.