法華玄義釋籤 3.15

3.15

次第一義中亦標、釋、結。釋中二：初立二種不同，次「不可」下釋二種相。初文言「有二」者，意說今文言第一義者，從教法邊正當可說，不可說者當內證邊，非今文意，故須辨異。初釋不可說中，初正出相，次引論證。初文者，證法無憑須寄人辨，故云「諸佛等所得之法」，所引偈者亦是論第一義文中引之。初之二句明證法功能，能離言說妄想故也。次二句者明所證法體，上句正明法體，次句引例況釋，如過去諸佛所得涅槃不生滅法在我身中。「說諸」下一偈與世界互辨，前明世界亦與第一義互辨，故今亦然。次可說者，正明今意四句皆實，故無非第一義也。「佛於」下引證。「此亦是一家明四門入實」者，判也。謂一切實等四句，次第以對有等四門，上皆名「等」者，入實也。「故中論」下證入實意，謂為利根故也。「快馬見鞭影」如《止觀》第二記。「若聞」下結，反以無結有，故云「豈第一義耶」。

Next, under the ultimate truth [siddhānta], there are also the heading, the explanation, and the conclusion. In the explanation, there are two: first, establishing two different types; next, from "Inexpressible..." onward, explaining the characteristics of the two types. When the first text says "there are two", the intent is to say that when the present text speaks of the ultimate truth, from the side of the teaching-dharmas it corresponds directly to the expressible; the inexpressible corresponds to the side of internal realization, which is not the intent of the present text, and so the difference must be discerned. First, in explaining the inexpressible: first, directly setting forth the characteristics; next, citing a treatise to prove it. In the first text: because the realized dharma has no tangible proof and must be discerned through persons, it says "the dharma attained by all buddhas and so forth". The verse cited is also cited from within the section on the ultimate truth in the treatise. The first two lines clarify the function of the realized dharma, because it can transcend words and false conceptualizations. The next two lines clarify the substance of the realized dharma; the upper line directly clarifies the substance of the dharma, and the next line cites an analogy to illustrate it: just as the unproduced, unceasing dharma of nirvāṇa attained by the past buddhas is within my own body. The verse from "Speaking of all..." onward is mutually discerned with the worldly [siddhānta]; previously, clarifying the worldly was also mutually discerned with the ultimate truth, and so it is likewise here. Next, as for the expressible: it directly clarifies that in the present intent, the four phrases are all real, so there is none that is not the ultimate truth. From "The Buddha..." onward, it cites proof. "This is also our tradition clarifying the four gates entering reality" is the assessment: namely, the four phrases of all is real and so forth correspond in sequence to the four gates of existence and so forth; where above they are all called "and so forth", this is entering reality. From "Hence the Madhyamaka-śāstra..." onward, it proves the intent of entering reality, meaning that it is for the sake of sharp faculties. "The swift horse seeing the shadow of the whip" is as in the notes to the second fascicle of the Zhiguan. From "If hearing..." onward is the conclusion; it inversely uses nonexistence to conclude existence, hence saying: "How could it be the ultimate truth?"