法華玄義釋籤 3.60

3.60

次「今古」下破，中三：先舉難例易，次「因體」下正破，三「彼作」下結成難勢。初文中「南方」者，南朝即江東是，舊總云南朝，後分兩道，故云江東。「承肇什」者，取語便耳。關中四子即生、肇、融、叡，後人承用四子之義，故時人語曰「生肇發天真」，若以今意望之，多附於通，不必全是，故云「多附」。「附」謂附近，光宅亦附近肇什，故云「寧遠」。時人以為光宅得旨，故抑云不遠，先破得旨之難，餘易自啟。次正破中二：先因、次果。因中三重，謂體、位、用，一一各以四一難之。初破因體中先通責光宅，昔言通漫復汎許之，故云「可然」。「何者」下正破，中三：初舉昔有四一，次舉今無四一，三結難。初昔中二：先列、次結。初文者，般若舉乘，乘即是教，故云「運載」。既言一切靡不遍行及法界等，當知體廣。《般若》有教一、《思益》有行一、《華嚴》有人一、《淨名》有理一。「昔因如此」下結。「若言」下責今經無四一，又二：先列、次釋，列中並是光宅疏意，下去例知。「當知」下難勢，還以彼義而難於彼。次難位中四：先來意、次標、三釋、四結。初二可知。釋中亦二：先昔、次今。昔中亦先釋、次結。釋中初文云「無上」是法，舉法取人。言「般若是無上明呪」者，《大論》「問釋提桓因，何故以般若為無上明呪？答：諸外道聖人有種種呪術利益人民，誦是呪者能隨意所欲使諸鬼神，諸僊有呪得大名聲，人民歸伏，貴是呪故，故名般若以之為呪。帝釋白佛：是般若呪常與眾生道德樂故，餘諸呪術能增長惡，般若神呪能滅諸禪涅槃之著，何況貪等？是故名為大明呪也。」「無上明」者，大或有上，故次名無上。「無等等」者，等此無等，名無等等。皆破無明，故並云「明」。又外道有呪能知他心，有呪能飛變，有呪能住壽；於諸呪中，般若出過無量無邊，故云「無等」。又諸佛於一切眾生中無等，故般若名「無等」。又「無等等」者，妙覺位也。無能等此無等之位，故云「無等等」。故《淨名》中所歎菩薩皆是等覺，位隣妙覺，故云「近無等等佛自在慧」，此呪無上義同妙覺，故云「無等等」。是為呪義無等等故也。次引《大論》中應云「因行」而言「位」者，恐誤。受法性身，行菩薩行，如前釋。引《淨名》中「近無等等」者，佛名無等，無等中最，故云「等等」。等覺近之，舉彼所近，故云「佛自在慧」。「十方魔王」者，〈不思議品〉文，入地菩薩能作魔王，魔王不盡是彼入地菩薩，故但云「多」，以實行者不能惱於深位菩薩，故云「非驢所堪」。所以今云「皆是」等也。次「淨名文」者，初住八相未是極位故名為「雖」，是故仍須行菩薩道，自行化他以進後位，此由初住見理故也。故舉理以顯德，祕藏正當所見之理。「如是」下結。次「若言」下明今經中亦應云「行」亦但云「位」者，應是以位顯行，前文亦然。「當知」下結。

Next, the refutation from 'present and past' below has three parts: first, he adduces what is difficult to illustrate what is easy; next, from 'the essence of the cause' below, he directly refutes; thirdly, from 'he makes' below, he concludes the force of the objection. In the first text, 'the South' refers to the Southern Dynasties, that is, Jiangdong. Formerly it was generally called the Southern Dynasties, and later divided into two circuits; hence it is called Jiangdong. 'Inheriting Sengzhao and Kumārajīva' is simply an expedient turn of phrase. The four masters of the Pass were Daosheng, Sengzhao, Sengrong, and Sengrui. Later people inherited and employed the doctrines of these four masters, so people of the time said, 'Daosheng and Sengzhao revealed the heavenly reality.' If regarded from the present perspective, they mostly conform to the Common Teaching and are not necessarily completely [correct]; thus he says 'mostly conform'. 'Conform' means come near to. Guangzhai also came near to Sengzhao and Kumārajīva; hence he says, 'How could he be distant?' People of that time considered Guangzhai to have grasped the purport, so he humbles it by saying it is not distant; by first refuting the difficulty of having grasped the purport, the rest will easily open up. Next, in the direct refutation are two: first cause, next effect. In the cause are three tiers, namely essence, station, and function, each of which is challenged with the four unities. In the first refutation of the essence of the cause, he first generally reproves Guangzhai: his past statement was vague and rambling, yet he again broadly grants it, and therefore says 'acceptable'. From 'Why?' below is the direct refutation, which has three parts: first, adducing that the past had the four unities; next, adducing that the present lacks the four unities; third, concluding the objection. In the first, the past, are two: first listing, next concluding. In the first text, the prajñā adduces the vehicle, and the vehicle is the teaching; therefore it says 'transporting'. Since it says that there is nowhere throughout all that is not traversed and the dharma realm and so forth, one should know the essence is vast. The Prajñā has the unity of teaching; the Si yi has the unity of practice; the Huayan has the unity of persons; the Jingming has the unity of principle. From 'The past cause being like this' below is the conclusion. From 'If it is said' below, he reproves the present sūtra for lacking the four unities, again in two parts: first listing, next explaining. The items in the list are all the opinions of Guangzhai's commentary; below they are known by analogy. From 'One should know' below is the force of the objection, turning his own doctrine back to challenge him. Next, in challenging the station are four: first, the incoming intention; next, the designation; third, the explanation; fourth, the conclusion. The first two are understood. In the explanation are also two: first the past, next the present. In the past, there is also first an explanation, and next a conclusion. In the first text of the explanation, it says 'unexcelled' is the dharma, raising the dharma to take the person. Regarding 'Prajñā is the unexcelled illuminating dhāraṇī', the Da zhidu lun says: 'It asks Śakra Devānām Indra, "Why is prajñā the unexcelled illuminating dhāraṇī?" The reply is: "The sages among the non-Buddhists have various kinds of spells to benefit people. Those who recite these spells can employ the ghosts and spirits as they wish. The ṛṣis have spells that achieve great fame, so that the people take refuge and submit. Because they esteem these spells, prajñā is called a dhāraṇī." Śakra said to the Buddha: "Because this prajñā dhāraṇī constantly grants sentient beings the joy of moral virtue, while other spells can increase evil; the divine dhāraṇī of prajñā can eliminate attachment to the dhyānas and nirvāṇa, how much more so greed and the like? Therefore it is called the great illuminating dhāraṇī." "Unexcelled illuminating": "great" may still have something above it, so next it is called "unexcelled". "Equal to the unequaled": equating this which has no equal is called "equal to the unequaled". Because all destroy ignorance, they are all called "illuminating". Furthermore, non-Buddhists have spells that can know others' minds, spells that can fly and transform, and spells that can prolong life; among all spells, prajñā surpasses them infinitely and boundlessly, so it is called "unequaled". Furthermore, the Buddhas are unequaled among all sentient beings, so prajñā is called "unequaled". Furthermore, "equal to the unequaled" is the station of marvelous awakening. Nothing can equal this unequaled station, so it is called "equal to the unequaled". Therefore the bodhisattvas praised in the Jingming are all of equal awakening, their station neighboring marvelous awakening, so it says "approaching the unequaled, autonomous wisdom of the Buddha". The unexcelled meaning of this spell is identical to marvelous awakening, so it is called "equal to the unequaled". This is because the spell's meaning is equal to the unequaled.' Next, in quoting the Da zhidu lun, it should say 'causal practice', but says 'station'; this is feared to be an error. Receiving the body of dharma nature and practicing the bodhisattva practice are as explained before. Quoting the Jingming regarding 'approaching the unequaled': the Buddha is named unequaled, the supreme among the unequaled, so it says 'equal to the unequaled'. Equal awakening approaches it; adducing what it approaches, it says 'the autonomous wisdom of the Buddha'. 'The Māra kings of the ten directions' is a passage from the 'Inconceivable' chapter: bodhisattvas who have entered the bhūmis can act as Māra kings, but Māra kings are not all such bodhisattvas who have entered the bhūmis; therefore it only says 'many'. Because those of real practice cannot be troubled by bodhisattvas of deep stations, it says 'not what a donkey can bear'. Therefore it now says 'are all' and so forth. Next, regarding the 'text of Jingming': the eight phases of the first abode are not yet the ultimate station, so it is called 'although'; therefore one must still practice the bodhisattva path, practicing oneself and transforming others to advance to later stations. This is because the first abode sees principle. Therefore, it adduces principle to reveal virtue, and the secret treasury corresponds precisely to the principle that is seen. From 'Such as' below is the conclusion. Next, from 'If it is said' below, clarifying that in the present sūtra it should also say 'practice', yet only says 'station', this must be revealing practice by means of station; the preceding text is likewise. From 'One should know' below is the conclusion.