法華玄義釋籤 3.61

3.61

次明用中三：謂標、釋、結。釋中二：先昔、次今。先昔者又二：釋、結，初，教。次明行長中初云「無明」舉失顯得，「一切種智」正明能知之行，「一切法」即兼舉所觀以顯能觀，「明無明」下出觀相。「若知」下釋觀相，「是為」下結觀相者，並是中道觀故，亦應合有用字，但是文略。次明人一中云「一日」等者，並是斥奪之辭，舉能奪所以明人勝。初云「一日行般若如日照世」等者，《大品．習應品》云：「菩薩行般若一日，出過二乘之上。二乘如螢火蟲，不作是念：我力能照閻浮提，普令大明。二乘亦爾，不作是念：我行六度乃至菩提。菩薩照世，洞照法界如照三千，故云如日照世。故勝二乘一切智光。」拙度菩薩尚未見空，故如螢火。「若入薝蔔」等者，若入淨名常寂光土之室，故唯聞諸佛法界萬德之香，尚不嗅地前教道之香，豈樂拙度小行功德？故法身菩薩立種智之身，如實相之座，不假燈王之威，見思塵沙諸習先盡，故分段方便二土五塵不能染於實報法身，故知此等皆是法身念不退類，故云「阿越」。理一中云「色無邊故」等者，五陰是理故，即陰是實相般若，故皆無邊。以由理故令法無邊。「當知」下結。次「若謂」下破，今教無四一故麁，文闕人一，以行兼之，行必有人故也。言「覆相」者，覆却常住真實之相而用於權，亦略用字，如前可知。

Next, clarifying the function has three parts: namely designating, explaining, and concluding. In the explanation are two: first the past, next the present. The past also has two: explaining and concluding; the first is teaching. Next, clarifying the length of practice: at first, 'ignorance' adduces the loss to reveal the gain; 'knowledge of all modes' directly clarifies the practice of being able to know; 'all dharmas' simultaneously adduces the observed to reveal the observer; from 'illumination and ignorance' below, it presents the aspect of contemplation. From 'If one knows' below, it explains the aspect of contemplation; from 'This is' below, it concludes the aspect of contemplation: all of these are the middle way contemplation, so it should also properly include the word 'function', but the text is merely abbreviated. Next, in clarifying the unity of persons, when it says 'practicing for one day' and so forth, these are all words of refutation and deprivation, raising the ability to deprive in order to clarify the superiority of the persons. At first, regarding 'practicing prajñā for one day is like the sun illuminating the world' and so forth, the 'Xi ying' chapter of the Large Perfection of Wisdom Sūtra says: 'A bodhisattva practicing prajñā for one day surpasses the two vehicles. The two vehicles are like fireflies; they do not conceive the thought: "My power can illuminate Jambudvīpa, universally making it vastly bright." The two vehicles are likewise; they do not conceive the thought: "I will practice the six perfections up to bodhi." A bodhisattva illuminates the world, penetratingly illuminating the dharma realm as if illuminating the three-thousandfold world; thus it is said to be like the sun illuminating the world. Therefore it surpasses the light of all-knowledge of the two vehicles.' A clumsy-crossing bodhisattva has not yet seen emptiness, so they are like fireflies. Regarding 'If entering campaka' and so forth: if one enters the room of the Land of Eternally Quiescent Light of Vimalakīrti, one smells only the fragrance of the myriad virtues of the dharma realm of the Buddhas, and does not even smell the fragrance of the teaching path prior to the bhūmis; how could one delight in the merit of the small practice of clumsy crossing? Therefore the dharma-body bodhisattva establishes the body of the knowledge of all modes, like the seat of true reality, not relying on the majesty of the King of Lamps; the habitual propensities of views and thoughts as well as sands of dust are already exhausted, so the five dusts of the two lands of fragmented and expedient [birth and death] cannot defile the reward dharma body. Hence we know that these are all of the kind of non-retrogression of mindfulness of the dharma body; therefore they are called 'avivartika'. In the unity of principle, regarding 'Because form is boundless' and so forth: because the five aggregates are principle, the aggregates themselves are the prajñā of true reality, and thus all are boundless. It is due to principle that dharmas are rendered boundless. From 'One should know' below is the conclusion. Next, from 'If it is said' below, he refutes that because the present teaching lacks the four unities it is crude. The text lacks the unity of persons, encompassing it within practice, because practice necessarily entails persons. Regarding 'concealing the marks', this means concealing the marks of the eternally abiding reality and employing the provisional; it also abbreviates the word 'function', which can be understood as before.