法華玄義釋籤 3.53

3.53

次廣釋中自三：初約教中二：釋、結。釋中二：初明別，次「金口」下通，次「故通」下結也。次約行中亦二：釋、結、釋中初別，次「大論」下引小以例。初別中又二：先立、次引證。並是約通論別，且從別以明別，如云「法寶」即通種種故別。次引證中先寄小，各說即別俱正故通。言「各說身因」者，《涅槃》三十二釋隨自意語中云：「如五百比丘問身子云：佛說身因，何者是耶？身子答云：汝等亦各得正解脫，自應知之。何緣方更作如是問？有比丘言：我等未得正解脫時，意謂無明即是身因，作是觀時得阿羅漢果。有說愛、有說行乃至飲食五欲，如是五百各各說己所解已，共往佛所，稽首右遶而坐，各說己解。身子曰：誰為正說？佛言：無非正說。」次寄大中各入故別、不二故通。「三十二菩薩入不二法門」者，既有能入之門，門皆趣理，準例五百，三十二亦無非正說，此舉大小兩乘能趣之行。次例中不可得即是理也。舉劣況勝，觀息尚即是理，況大小兩乘能趣之行？「當知」下結，又二：先結、次引證。次理中三：初立、次引證、三結。初文不二故通、非一故別。證中二文例立可知。先引《大論》，次引《大經》中言「解脫亦爾，多諸名字」者，大師在靈石寺，一夏講百句解脫，每於一句作百句解釋，是則解脫有萬名字。「如天帝釋有千種名」者，亦名憍尸迦，亦名婆蹉婆，亦名婆佉婆，亦名因陀羅，亦名千眼天，亦名舍脂夫，亦名金剛寶頂，亦名寶幢等。「名異」下結，名異故別，禮一故通。別中云「今稱」等者，妙法是別，異餘經故；經即是通，通名經故。故知今經通別始自如是，終乎而退，莫非佛說，俱是妙法，從始至終咸別並通。於此教通別中詮於行理通別，故知本迹無非因果及名實故，不可遍引，故略示方隅，麁引譬喻以示行之通別，及方便中實相等為理通別。譬喻中者，諸子習因不同即是行別，等賜大車直至道場即是行通，大車是所乘通，理道場是所契實相，乃至大慧之名亦是名別，一一別名咸從理立即是理通。此是今經理之通別，具如下釋中更廣明之。四「約此」下結。

Next, the extensive explanation itself has three parts: first, regarding the teaching has two parts: explanation and conclusion. In the explanation there are two parts: first, clarifying the distinct; next, from "golden mouth" downward, the common; next, from "therefore common" downward, the conclusion. Next, regarding practice also has two parts: explanation and conclusion. In the explanation, first is the distinct; next, from "The Great Treatise" downward, citing the Small [Vehicle] as a parallel. In the first, the distinct also has two parts: first, establishing; next, citing proof. Both discuss the distinct in terms of the common, and temporarily clarify the distinct from the perspective of the distinct: as when saying "dharma jewel" is common, while the various kinds are distinct. Next, in citing proof, it first draws upon the Small [Vehicle]: each speaking is distinct, but their all being correct is common. In saying "each spoke of the cause of the body": fascicle thirty-two of the Nirvāṇa [Sūtra], in explaining speech according to one's own intent, says: "As five hundred bhikṣus asked Śāriputra: 'The Buddha spoke of the cause of the body; what is it?' Śāriputra replied: 'You have each also attained correct liberation and should know it yourselves. For what reason do you now ask this again?' A bhikṣu said: 'When we had not yet attained correct liberation, our thought was that ignorance is itself the cause of the body; making this contemplation, we attained the fruit of arhatship.' Some said attachment, some said formations, up to food and drink and the five desires. When the five hundred had thus each spoken what they had understood, they went together to the Buddha's place, bowed their heads, circumambulated him to the right, sat down, and each spoke their understanding. Śāriputra asked: 'Who has spoken correctly?' The Buddha said: 'There is none whose speech is not correct.'" Next, drawing upon the Great [Vehicle]: each entering is distinct, but non-duality is common. Regarding "thirty-two bodhisattvas entering the Dharma gate of non-duality": since there are gates that can be entered, and the gates all tend toward principle, patterned after the five hundred, among the thirty-two there is also none whose speech is not correct; this presents the practices capable of tending toward [principle] in the two vehicles, Great and Small. Next, in the parallel, "unattainable" is principle itself. Highlighting the inferior illustrates the superior: if even contemplating the breath is itself principle, how much more so the practices of the two vehicles, Great and Small, that are capable of tending toward [principle]? From "one should know" downward is the conclusion, which again has two parts: first, concluding; next, citing proof. Next, regarding principle has three parts: first, establishing; next, citing proof; third, concluding. In the first text, non-duality is common, and not-one is distinct. In the proof, the two texts being patterned upon what was established can be understood. First citing the Great Treatise, next citing the Great Sūtra, in which it says: "Liberation is also like this, having many names": the Great Master, while at Lingshi Temple, during one summer retreat lectured on the hundred phrases of liberation, making a hundred-phrase explanation for every single phrase; thus liberation has ten thousand names. "Just as Śakra, Lord of the Gods, has a thousand kinds of names": he is also named Kauśika, also named Vāsava, also named Bhagavat, also named Indra, also named Thousand-Eyed God, also named Husband of Śacī, also named Diamond Jewel Crest, also named Jewel Banner, and so forth. From "names differ" downward is the conclusion: because names differ, it is distinct; because the one who is saluted is one, it is common. In the distinct, saying "now praising" and so forth: "Subtle Dharma" is distinct, because it is different from other sūtras; "Sūtra" is common, because it commonly names sūtras. Therefore one knows that in the present sūtra, the common and distinct, beginning with "Thus [have I heard]" and ending with "and withdrew," are all the Buddha's preaching, all subtle Dharma, and from beginning to end are entirely both distinct and common. Within this common and distinct of the teaching, the common and distinct of practice and principle are expounded; hence one knows that origin and traces are nothing other than cause and fruit, and name and reality. Since they cannot be cited exhaustively, a general direction is briefly indicated, roughly citing similes to show the common and distinct of practice, and the real marks and so forth in the expedient means as the common and distinct of principle. In the similes: the sons' habits and causes differing is the distinctness of practice; the equal bestowal of the great cart directly reaching the place of awakening is the commonality of practice; the great cart is the vehicle common to all, and the place of awakening is the real mark that is tallied with; up to the name "Great Wisdom" also being a distinct name, while each distinct name established from principle is the commonality of principle. This is the common and distinct of principle in the present sūtra, which will be clarified more extensively in the explanation below. Fourth, from "based on this" downward is the conclusion.