法華玄義釋籤 3.3

3.3

初釋名中三：初汎引古師，次引論破，三引南嶽正解。初如文。次文者先引《地持》證謬，次正破謬。初引《地持》四優檀那者，彼第十七〈菩提分品〉云：「餘之一切所行所學悉入三三昧門，所謂聲聞所行所學有四優檀那法，諸佛菩薩為眾生故亦說此四，謂一切行苦是優檀那法，乃至涅槃寂滅是優檀那法。諸佛菩薩具足此法，復以此法轉授眾生是名優檀那。過去寂默諸牟尼尊展轉相傳，是名優檀那。增上涌出乃至具足出第一有，是名優檀那。」論文無經字，但題云「地持經」，故今引云經也。《地持》此四名為印者，如下所引《大論》所明法印不同，大乘一印、小乘三印，此《地持》文雖是大乘，欲明所攝之法，及為初行菩薩且脩此四，四秖是三，更立苦印故為四也。二印印生死，一印印涅槃，生死以無常為初印，無我為後印，又名為宗，故知此與四悉名義全別。「印是」下釋印義，教行兩文不同。說屬世智故云「世智所說」。

First, in explaining the names, there are three [parts]: first, broadly citing the old masters; next, citing a treatise to refute them; third, citing Nanyue's correct explanation. The first is as in the text. As for the next text, it first cites the Dichi to prove the error, and next directly refutes the error. First, in citing the four udānas of the Dichi: chapter seventeen, "Factors of Awakening", says: "All other practices and studies entirely enter the three doors of samādhi. Namely, the practices and studies of the śrāvakas have four udāna dharmas; for the sake of sentient beings, the buddhas and bodhisattvas also speak these four. That is, all conditioned things are suffering is an udāna dharma; up to nirvāṇa is quiescence is an udāna dharma. The buddhas and bodhisattvas are endowed with this dharma, and in turn transmit this dharma to sentient beings: this is called an udāna. The silent Munis of the past transmitted it to one another: this is called an udāna. Surpassing and emerging, up to fully emerging from the peak of existence: this is called an udāna." In the treatise text there is no character for "sūtra"; it is merely titled "Dichi jing", and so it is cited here as "sūtra". That the Dichi names these four as "seals" differs from the dharma seals clarified in the Da zhidu lun cited below: the Mahāyāna has one seal, while the Hīnayāna has three seals. Although this text of the Dichi is Mahāyāna, it wishes to clarify the dharmas subsumed [therein], and for bodhisattvas of initial practice to cultivate these four for the time being. The four are merely the three, with the seal of suffering additionally established to make four. Two seals seal saṃsāra, and one seal seals nirvāṇa. For saṃsāra, impermanence is the initial seal, and non-self is the latter seal; they are also called the gist. Hence one knows that these are entirely different in name and meaning from the four siddhāntas. From "A seal is..." onward, it explains the meaning of "seal"; the two texts on teaching and practice are distinct. Preaching belongs to worldly wisdom; hence it is said, "what is spoken by worldly wisdom."