法華玄義釋籤 3.16

3.16

十五番者，又二：初正釋，次「問」下料簡。初文者，總十五番，謂一事理，二假實，三善惡人，四善惡陰，五善惡法，六三世，七內外凡，八見脩聖，九凡及聖，非學非無學即凡位也。十至十三四悉各為一番，十四以四悉通為一番，十五別約四諦。此十五番為欲令人了四悉義遍一切法，若得此意觸境皆成自行化他法皆具足，然須細釋此十五番，皆使順於歡喜生善破惡入真。又此十五番雖趣舉一法，不無次第。於中為四：初之六番約所觀人法，次內外凡下三番約能觀凡聖，三五番約所施方法，四一番約所觀諦，非所觀法無以成能觀人，非能觀人無以用所施法，非上三故不成於諦，諦是所觀，義通能所人法迷悟故也。今略出相狀，不可具記。

As for the fifteen sets, there are also two [parts]: first, the direct explanation; next, from "Question..." onward, the analysis. In the first text, there are fifteen sets in total: first, phenomena and principle; second, provisional and real; third, good and evil persons; fourth, good and evil aggregates; fifth, good and evil dharmas; sixth, the three times; seventh, internal and external ordinary beings; eighth, sages of seeing and cultivation; ninth, ordinary beings and sages—neither in-training nor beyond-training is the stage of ordinary beings. Tenth to thirteenth: the four siddhāntas each constitute one set; fourteenth, taking the four siddhāntas collectively as one set; fifteenth, specifically in terms of the four truths. These fifteen sets are intended to cause people to understand that the meaning of the four siddhāntas pervades all dharmas; if one grasps this meaning, whatever object is encountered will be accomplished, and the dharmas for self-cultivation and transforming others will all be complete. Yet one must explain these fifteen sets in detail, causing them all to accord with rejoicing, producing good, destroying evil, and entering truth. Furthermore, although these fifteen sets arbitrarily bring up a single dharma, they are not without sequence. Within them there are four [parts]: the first six sets are in terms of the persons and dharmas contemplated; the next three sets from internal and external ordinary beings onward are in terms of the ordinary beings and sages who contemplate; the three and five sets are in terms of the methods applied; the fourth single set is in terms of the truths contemplated. Without the dharmas contemplated, there is nothing to constitute the contemplating persons; without the contemplating persons, there is nothing to apply the methods; without the above three, the truths cannot be constituted. Truth is what is contemplated, and its meaning encompasses the contemplating and the contemplated, persons and dharmas, delusion and awakening. Here the characteristics are briefly set forth; they cannot be recorded in full.