法華玄義釋籤 3.52

3.52

次第二別解者，初重略標五章，前已列竟。今於五中初廣釋名中二：初開章、次解釋。釋中自四：初釋初門中為三：初於今經自立，次「立此」下明立名意，三「問」下料簡。初文者，雖在今經與他對辨不無通別，若妙法蓮華名之與義俱異他經，經之一字名與他同、義與他異，今從名通故云通耳。次立名意者，以何緣故立此經名？名既該乎一部，一部意不逾三，故名既通別不同，三意亦隨名通別，故釋此三意：麁妙甄分、教行理殊、通別異轍。今釋此三，又為四意：初標、次列、三釋、四結。初二如文，三釋中二：先通解通別，次別解通別。通謂通於諸經教行及理，別謂別在圓詮之教。初通釋中二：先略、次廣。初略者，一代聖教諸名之下，無不具此教行理三，無不以別而契於通，無不以通而應於別，故此三中通攝佛法，故教則機應相對，行則因果相對，理則名實相對，亦是事理相對，若無此三雙，通別虛設。

Next, the second part, the distinct explanation: first, briefly restating the headings of the five chapters, which have already been listed above. Now, among the five, first, the extensive explanation of the title has two parts: first, opening the chapters; next, explaining them. The explanation itself has four parts: first, explaining the first section has three parts: first, establishing it autonomously within the present sūtra; next, from "establishing this" downward, clarifying the intention of establishing the name; third, from "Question" downward, the critical examination. Regarding the first text: although in the present sūtra, when contrasted and distinguished from others, it is not without the common and the distinct: if one considers "Subtle Dharma Lotus Flower," both the name and its meaning are distinct from other sūtras; the single character "Sūtra" is common in name with others but distinct in meaning from others. Now, following the commonality of the name, it is called "common." Next, regarding the intention of establishing the name: for what reason is this sūtra's name established? Since the name encompasses the entire work, and the entire work's intention does not exceed three [aspects]—just as the name differs in being common and distinct, the three intentions also follow the name's being common and distinct; therefore, these three intentions are explained: distinguishing coarseness from subtlety, the disparity among teaching, practice, and principle, and the different paths of the common and the distinct. Now, in explaining these three, there are again four points: first, stating the heading; second, listing them; third, explaining; fourth, concluding. The first two are as in the text. In the third, the explanation has two parts: first, generally explaining the common and distinct; next, distinctly explaining the common and distinct. "Common" refers to being common to the teaching, practice, and principle of various sūtras; "distinct" refers to being distinct to the teaching of the perfect exposition. In the first, the general explanation has two parts: first, brief; next, extensive. In the first, the brief: under all the titles of the sacred teachings of the Buddha's lifetime, there are none that do not possess these three of teaching, practice, and principle; none that do not, through the distinct, tally with the common; and none that do not, through the common, respond to the distinct. Therefore, within these three, the Buddha Dharma is completely subsumed: thus teaching contrasts capacity and response, practice contrasts cause and fruit, and principle contrasts name and reality, which is also the contrast between phenomena and principle. If without these three pairs, the common and the distinct would be posited in vain.