法華玄義釋籤 4.17

4.17

三判權實，中二：先出古師，次明今解。初文二師各先出、次破。初師初文，可見。次「今恐」下破。破中先約法，次「若言」下約人。言「凡夫何意無實」等者，經云「一切眾生皆有佛性」，則眾生有實，而生五道以現其身，則聖人有權，觀音妙音三十三身並是聖人有權之文也。「如此抑沒」等者，抑凡無實、沒聖無權。次破地師，亦二：先出、次破。破中大意可見，不能委細，但總云「人情」而已，不應聖理故也。次明今文正解者，但明一心具足十界。若且約界判，則九界為權、佛界為實，一一界中又各具十，尚權實相即，何況具耶？一心既爾，諸心例然，是故不同舊人所見。是知舊人不知，以如約界界界互有，而但約如以分權實。

Third, determining the provisional and real has two parts: first, presenting the ancient masters, and next, clarifying the present interpretation. In the first text, for the two masters, each first presents and then refutes. The first master's initial text can be seen. Next, from "Now I fear" onward, it refutes it. Within the refutation, it first addresses dharmas, and next, from "If one says" onward, addresses persons. As for the statement "Why should ordinary beings lack the real?" etc.: the sūtra says, "All sentient beings possess the Buddha-nature," thus sentient beings have the real; yet by being born in the five destinies to manifest their bodies, sages have the provisional—Avalokiteśvara and Gadgadasvara's thirty-three bodies are all texts showing that sages have the provisional. As for "suppressing and submerging like this" etc.: it suppresses ordinary beings as lacking the real, and submerges sages as lacking the provisional. Next, refuting the Dilun masters also has two parts: first, presenting, and next, refuting. In the refutation, the general intent can be seen and cannot be detailed; it merely says in general that it is "human sentiment," because it does not accord with noble principle. Next, clarifying the correct interpretation of the present text: it merely clarifies that one mind is fully endowed with the ten realms. If tentatively determining according to realms, then the nine realms are provisional and the Buddha realm is real; each realm again fully contains ten, and provisional and real are still mutually identical, how much more so fully endowed? Since this is so for one mind, all minds are likewise; therefore it is not like the view of the old masters. Thus one knows that the old masters did not understand that by applying suchness to the realms, each realm mutually contains the others, and they merely divided provisional and real according to suchness.