法華玄義釋籤 3.35

3.35

三對治中三：初明治意。次正明用治，亦隨一可辦。三「若善用」下與為人對辨。四第一義中二：初正明第一義，不得三悉之相故云「如失」，此是證前第一義相。次「即依」下由此是證前第一義相，故云「發真」，餘二觀及一心並略。次起教中二：先不可說約理，理即向來脩觀所證，故不可說。次「又」下明可說，說即教也。初不可說中二：先通，次「大經」下別。先通文中初引《大論》義通諸教，次「淨名」下彼經義在於圓，雖有此義，以不分對諸教直言不可說，故屬通也。「生生」等十因緣，如《止觀》第五記。次可說者為二：先明說因，即十因緣所成眾生。次正明說，又二：先經、次論。先經中復二：先四教，次十二部。初四教者，起教秖是轉法輪耳。即是四佛當分各轉當教法輪，亦應對於頓漸祕密不定，但是文略。次約十二部中三：先標，次釋，三「大論」下指論證成。釋中先四教、次五時。先四教中文相可見，細論不可具盡。前別教中言「仰覆世界」等者，具如《華嚴》。「常寂光」者，《普賢觀》云：「有佛世界名常寂光，毘盧遮那之所住處」。「眼耳鼻舌皆是寂靜門」，如《止觀》第二記。次起論中四：初明所依三昧，次「菩薩」下造論意，三「天親」下正出論相，四「又五通」下明論所攝。初文云「摩得勒伽」，此云智母，菩薩入此智母三昧作論申經令法久住，故云「正法得久住禪」，故《地持》九種大禪中第八此世他世禪復有九種，第七造不顛倒論微妙讚頌摩得勒伽為令正法得久住禪。次造論意，可見。《地持》釋《華嚴．十地品》，此下一代四時皆有論申，唯方等部未有別論，可以唯識通用申之，無性之文全同敗種故也。「五百羅漢造毘婆沙」，如《止觀》第六記。通攝世間有漏法輪中云「五通」等者，明服餌長生等，釋居欲界唯說十善，梵居色天故說出欲，此且據迹文，依《華嚴》等經本是菩薩（云云）。「文行誠信」者，孔子四德也。定禮樂刪詩書，「裕」猶益也、饒也。「昆」者，《爾雅》云「後也。」周人謂兄弟為昆季，昆兄、季弟。裕字亦作䘱。有德者賞，義同生善。背叛者罰，義同斷惡。君臣道合，似第一義。

Third, in the remedy there are three: first, clarifying the intent of the remedy; second, directly clarifying the application of the remedy, which also can be accomplished according to any one; third, from "If applied well" onward, contrasting and distinguishing it from [the siddhānta for] the person. Fourth, in the supreme truth there are two: first, directly clarifying the supreme truth: not grasping the marks of the three siddhāntas is called "as if lost"; this is realizing the previously mentioned mark of the supreme truth; second, from "namely relying on" onward: because this is realizing the previously mentioned mark of the supreme truth, it is called "bringing forth truth." The remaining two contemplations and the single-mind are both summarized. Next, under giving rise to teachings, there are two: first, ineffable, regarding principle—principle is what was just realized by practicing contemplation, and therefore cannot be spoken; second, from "Again" onward, clarifying what can be spoken—speaking is just the teachings. In the first, the ineffable, there are two: first, general; second, from "Great Sūtra" onward, specific. In the first general text, it first cites the Da zhidu lun, whose meaning pervades the various teachings; next, from "Vimalakīrti" onward, that sūtra's meaning lies in the Perfect [Teaching]—although it has this meaning, because it does not distinguish and match it with the various teachings but directly states it is ineffable, it belongs to the general. The ten conditioned arisings of "producing and producing" and so forth are as recorded in the fifth fascicle of the Zhiguan. Next, what can be spoken has two: first, clarifying the cause of speaking, which is sentient beings formed by the ten conditioned arisings; second, directly clarifying the speaking. This again has two: first, sūtras; second, treatises. In the first, the sūtras, there are again two: first, the four teachings; second, the twelve divisions. First, regarding the four teachings: giving rise to teachings is simply turning the wheel of Dharma. This refers to the four Buddhas each turning the wheel of Dharma of their corresponding teaching according to their own capacity; it should also correspond to sudden, gradual, secret, and indeterminate, but the text is merely brief. Next, regarding the twelve divisions, there are three: first, the heading; second, the explanation; third, from "Da zhidu lun" onward, pointing to the treatise for confirmation. In the explanation, first come the four teachings, next the five periods. First, in the four teachings, the text's phrasing can be seen; a detailed discussion cannot exhaust them all. In the previous Separate Teaching, when it speaks of "upright and inverted worlds" and so forth, it is fully as in the Avataṃsaka Sūtra. As for "Constant Silent Light," the Contemplation of Samantabhadra states: "There is a Buddha world named Constant Silent Light, which is the dwelling place of Vairocana." "Eyes, ears, nose, and tongue are all gates of serenity," as recorded in the second fascicle of the Zhiguan. Next, under giving rise to treatises, there are four: first, clarifying the samādhi on which they rely; second, from "Bodhisattvas" onward, the intent of composing treatises; third, from "Vasubandhu" onward, directly presenting the characteristics of the treatises; fourth, from "Also the five superknowledges" onward, clarifying what is subsumed by the treatises. In the first text, it says "mātṛkā," which is translated here as "mother of wisdom"; bodhisattvas enter this mother-of-wisdom samādhi to compose treatises that expound the sūtras and cause the Dharma to abide long; hence it is called "the dhyāna by which the correct Dharma abides long." Thus, among the nine kinds of great dhyāna in the Dichi, the eighth, the dhyāna of this world and other worlds, again has nine kinds; the seventh is composing unerring treatises, exquisite praises, and mātṛkā, which is the dhyāna for causing the correct Dharma to abide long. Next, the intent of composing treatises is evident. The Dichi explains the "Chapter on the Ten Bhūmis" of the Avataṃsaka Sūtra; below this, all four periods of [the Buddha's] lifetime have treatises expounding them, and only the Vaipulya division does not yet have a separate treatise; it can be generally expounded using Consciousness-Only, because the text of Wuxing (Asvabhāva) entirely equates it to spoiled seeds. "Five hundred arhats composing the Vibhāṣā" is as recorded in the sixth fascicle of the Zhiguan. In generally subsuming the worldly, defiled wheels of the Dharma, when it says "five superknowledges" and so forth, it clarifies ingesting elixirs for longevity and the like; Śakra resides in the desire realm, so he speaks only of the ten good deeds; Brahmā resides in the form heaven, so he speaks of leaving desire. This is temporarily based on texts of the traces; according to the Avataṃsaka and other sūtras, originally they are bodhisattvas, and so forth. "Culture, conduct, loyalty, and trustworthiness" are the four virtues of Confucius. Setting rites and music, and editing the Odes and Documents; "*yu*" (裕) means to benefit or enrich. As for "*kun*" (昆), the Erya says it means "later." People of Zhou referred to brothers as *kun-ji*, *kun* meaning elder brother and *ji* younger brother. The character *yu* (裕) is also written as 䘱. Rewarding the virtuous functionally corresponds to producing good. Punishing rebels functionally corresponds to cutting off evil. Ruler and minister joining in the Way resembles the supreme truth.