法華玄義釋籤 3.54

3.54

次料簡中先問、次答。問中所以但問教者，教行理三展轉互通，教既居初，但從教問，餘之二種憑教自顯。初廣略二解汎通諸教，是故通以一佛為通；今即離為四佛不同，佛佛自有諸門教別，故云「教主不同設教亦異」。「云何」下難者，以前通途難今四別。次答中意者，即具當分、跨節兩義，應知兩義即與待絕二妙不殊。又前二釋亦具二義。何者？若依施權即當分義，若據佛意即跨節義，雖具二義不譚其意而以此意汎釋，復未甄衡二途，其意以通而未灼然開顯，以是義故，故須分於二義而答：當分通於一代，於今便成相待；跨節唯在今經，佛意非適今也。釋此二義，先標、次列、三釋。釋中先當分、次跨節，一一皆約教行理三。初當分者，順前問意，為顯跨節，以當分難四教當分皆具三意。於中先正釋、次融會，不可即具，故與後義俱立難易。初文三藏廣，餘三例。初三藏中三：初正釋相，次「經言」下引證，三「此則」下明當分意。初文可見。引證中言「即脫瓔珞等」者，報身四十一地，戒定慧陀羅尼以為瓔珞，寂滅忍為柔軟上服，大小相海為嚴飾之具，丈六相好為麁，生空法空為弊，現有煩惱有為有漏，為塵土坌身，實無生死煩惱，似有生死煩惱，為狀有所畏。如《成論．無畏品》云：「如經云，善來比丘，隨順我法，我則歡喜者，此似有貪。如語調達：汝為癡人，食人涕唾。此似有瞋。自言：我是人中師子。此似有慢。善持我法，如擎油鉢。又如語調達言：我尚不以法付舍利弗等，況當與汝？此似有見也。」文中但略舉垢衣一句耳。「語言勤作」等者，即是小乘，七科道品即除見思糞之法器也。「語言」即念處，「勤作」即正勤，「咄男子」等即如意，「好自安意」即五根，「所以者何」等即五力，「更與作字」即八正，「雖忻此遇」即七覺，「當加汝價」即煗法不能發真，如意能發，故云「加價」。今文甚略。言「塗足油」者，下偈文中得如意足觀，如油塗足則能履水，能得神通。又油能除風，如定除亂，廣如〈信解品〉疏釋。此則唯譬三藏說教行理可知。次三教例中云「通別圓等亦爾」者，具如下本門果妙中釋四種身相不同，融會可知。

Next, in the critical evaluation, there is first a question and next an answer. As for why only the teaching is questioned in the question: the three aspects—teaching, practice, and principle—mutually penetrate each other; since the teaching is placed at the beginning, it is questioned merely in terms of teaching, and the other two aspects become naturally apparent by relying on the teaching. The previous two explanations, the broad and the brief, applied generally to all teachings, and therefore generally took a single Buddha as common [to all]; now they are distinguished as the differences of four Buddhas, each Buddha naturally possessing the distinctions of various gates and teachings, and thus it says, "the lords of the teachings being different, the teachings set forth are also distinct." The challenge beginning with "Why?" uses the previous common pathway to challenge the present four distinctions. Next, as for the meaning in the answer: it embodies the two meanings of intrinsic purview and overarching transcendence; one should know that these two meanings are not different from the two wonders of relative and absolute. Moreover, the previous two explanations also embodied these two meanings. How so? If one relies on the provision of the expedient, it is the meaning of intrinsic purview; if one is based on the Buddha's intent, it is the meaning of overarching transcendence. Although embodying the two meanings, [the previous text] did not discuss that intent, but rather explained generally using this idea, and moreover had not yet clearly weighed and distinguished the two paths; its meaning was general and had not yet clearly opened and revealed [the truth]. For this reason, one must divide them into two meanings and answer: intrinsic purview is common to an entire lifetime [of teachings] and, with respect to the present, turns into the relative; overarching transcendence exists solely in the present sūtra, and the Buddha's intent was not confined merely to the present. To explain these two meanings: first they are indicated, next listed, and third explained. In the explanation: first is intrinsic purview, and next is overarching transcendence, each treated in terms of the three [aspects] of teaching, practice, and principle. First, regarding intrinsic purview: conforming to the intention of the previous question, in order to display overarching transcendence, [the text] challenges with intrinsic purview that each intrinsic purview of the four teachings embodies the three meanings. Therein, first it correctly explains, and next reconciles; they cannot be immediately unified, and hence together with the latter meaning, ease and difficulty are established. In the first passage, the Tripiṭaka Teaching is treated extensively, and the other three are by analogy. In the first, the Tripiṭaka Teaching, there are three [parts]: first, it correctly explains the characteristics; next, beginning with "The sūtra says," it cites proof; third, beginning with "This then," it clarifies the meaning of intrinsic purview. The first passage can be seen [directly]. In the citation of proof, where it says "taking off necklaces, etc.": the reward body has forty-one bhūmis, taking morality, concentration, wisdom, and dhāraṇīs as necklaces, the patience of quiescent cessation as a soft upper garment, the ocean of minor marks and major characteristics as ornaments, the sixteen-foot [manifestation] with marks and features as coarse, the emptiness of persons and emptiness of phenomena as shabby garments, and manifesting existent defilements, conditioned phenomena, and outflows as dust soiling the body; truly having no birth-and-death or defilements, yet seeming to have birth-and-death and defilements, appearing to have fear. As the *Chengshilun* says in the "Chapter on Fearlessness": "Like the sūtra saying, 'Come, monk, comply with my Dharma, and I shall rejoice'—this seems to have greed. As when saying to Devadatta: 'You foolish man, who eats the spittle of others'—this seems to have anger. Himself saying: 'I am a lion among men'—this seems to have pride. 'Properly uphold my Dharma, like carrying a bowl of oil.' Also, as saying to Devadatta: 'I do not even entrust the Dharma to Śāriputra and the others, let alone to you'—this seems to have views." The text merely briefly cites the single phrase "soiled clothes." Regarding "saying: work diligently, etc.": this is the Hinayana, the thirty-seven factors of awakening being the vessels of Dharma for removing the dung of [delusions of] view and thought. "Saying" is the foundations of mindfulness; "work diligently" is the right exertions; "Hey, man!" etc., is the bases of psychic power; "calm your mind properly" is the five faculties; "Why is this?" etc., is the five powers; "give you another name" is the eightfold noble path; "though rejoicing in this encounter" is the seven factors of awakening; "I will increase your wages" means that the heat stage cannot trigger truth, whereas the bases of psychic power can trigger it, hence it says "increase wages." The present text is very brief. Regarding "oil to rub on the feet": in the subsequent verse, obtaining the contemplation of the bases of psychic power is like rubbing oil on the feet, which then enables one to walk on water and attain supernatural powers. Furthermore, oil can eliminate wind, just as concentration eliminates distraction, as explained extensively in the commentary on the "Chapter on Faith and Understanding." This then is known to use only the Tripiṭaka Teaching as an analogy to speak of teaching, practice, and principle. Next, where it says by analogy to the three teachings that "the Shared, Separate, and Perfect are also like this": it is completely as explained below in the fruit-wonder of the origin section regarding the differences in the four kinds of bodily characteristics; the reconciliation can be known.