法華玄義釋籤 4.18

4.18

四釋十法界名約三諦者，具如《止觀》第五記。如無別體全依於界，前釋本末等已約三諦即是十界皆三諦竟。今重明者，按「十法界」三字解義，使十界中三諦分明，則令如中三諦復顯，彼此相成，令知不異。故《止觀》中不思議境一念三千，非思量分別之所能解，是故立此不思議名。釋中文又為四：初標數，次「十數」下釋，三「若十數依」下判對，四「欲令」下以文融通。初列法數竟。次「此一法」下正解法相，於中為五：初重舉千如，次束為五差，三判五差權實，四「然此」下歎五差權實，五「次解」下正廣解十如。初二如文。三判中言「細論各具權實且從兩義」者，相即如向所說，且依九界為權、佛界為實。若不然者，謂佛尚亦不說況復下地，故且依顯說。四稱歎中為八：先約人歎境故云「諸佛」。次「以此」下約行歎境故云「發智」。三「故文云」下重舉境智深廣。四「其智」下歎智令妙以顯妙境，欲明智契故重舉境。若境為智門，即正歎境也。五「方便」下總以二境通歎經文。六「如來」下總明如來能照二境。七「央掘」下引證佛智。八「當知」下結歸稱歎。前四可見。五總歎經中二：先歎，次「如是」下結。初文中具約三周，所言「方便品略說」等者，品初長行略歎廣歎權實二智，次重頌中二十一行頌前二智，於中前二十行重頌廣略二歎，末後一行略開權顯實，云「佛以方便力，示以三乘教，眾生處處著，引之令得出」。後開示悟入廣約五佛開權顯實，望後二周仍成略說。言「長者付子此法」者，付彼般若，彼般若中雖未開權，依彼法體不出權實。總結可知。六明如來能照中云「如來洞達究十法底」等者，於一一界一一法善知法相，自行化他諸法具足名為「盡邊」，無非實相名為「究底」。「種芽」等者，皆以二法為種熟脫故也。聞法為種，發心為芽，在賢如熟，入聖如脫，於十方界十界眾生，無不了知橫豎種脫。七引證中且舉善惡二人，餘皆倣此。言「央掘雖是惡人善性相熟」等者，《央掘經》中如來說偈問，央掘偈答。佛命善來，成阿羅漢，即地獄人成聲聞界；若依大乘，得無生忍，即成佛界。四禪比丘謂為四果，此即天界成就地獄，且略舉此以為事端，他皆例也。八「當知」下結，中二：初結眾生是妙，次「不可」下誡勸。言「不可以牛羊眼」等者，《普超經》下卷「佛授闍王記已，因告舍利弗：人人相見，莫相平相。所以不當相平相者，人根難見，唯有如來能平相人。賢者舍利弗及大眾會，驚喜踊躍而說斯言：從今日始盡其形壽，不觀他人不敢說人，某趨地獄，某當滅度。所以者何？群生之行不可思議。」

Fourth, explaining the name "ten dharma-realms" in terms of the three truths is fully as in the fifth fascicle of the commentary to the Zhiguan. Suchness has no separate essence and entirely relies on the realms; the previous explanation of root and branch, etc., has already been in terms of the three truths, meaning that the ten realms are all three truths. Clarifying it again now is to explain the meaning according to the three characters "ten dharma-realms," making the three truths distinct within the ten realms, which then causes the three truths within suchness to be revealed again, each completing the other and making it known that they are not different. Therefore, in the Zhiguan, the inconceivable realm of three thousand in a single thought-moment is not something that deliberation and discrimination can understand; thus this name "inconceivable" is established. Within the explanatory text, there are again four parts: first, listing the numbers; next, from "The number ten" onward, explaining; third, from "If the number ten relies on" onward, determining the correspondences; fourth, from "Desiring to make" onward, harmonizing with the text. First, listing the numbers of dharmas is concluded. Next, from "This one dharma" onward, directly explains the characteristics of dharmas, wherein are five parts: first, restating the thousand suchnesses; second, condensing them into five differences; third, determining the provisional and real of the five differences; fourth, from "Yet these" onward, praising the provisional and real of the five differences; fifth, from "Next explaining" onward, directly and extensively explaining the ten suchnesses. The first two are as in the text. In the third, the determination, the statement "in detail, each is endowed with provisional and real, yet tentatively following two meanings" means mutual identity is as stated above, tentatively relying on the nine realms being provisional and the Buddha realm being real. If not so, one would say that even the Buddha does not speak of it, how much less the lower stages; therefore, it tentatively relies on the manifest explanation. In the fourth, the praise, there are eight parts: first, praising the realm in terms of persons, thus saying "all Buddhas." Next, from "Using this" onward, praising the realm in terms of practice, thus saying "generating wisdom." Third, from "Thus the text says" onward, restating the depth and breadth of realm and wisdom. Fourth, from "Their wisdom" onward, praising the wisdom as wondrous to reveal the wondrous realm; wishing to clarify that wisdom tallies with it, it restates the realm. If the realm is the gateway to wisdom, it is directly praising the realm. Fifth, from "Expedient means" onward, generally praising the sūtra text with the two realms. Sixth, from "The Tathāgata" onward, generally clarifying that the Tathāgata is able to illuminate the two realms. Seventh, from "Aṅguli[māla]" onward, citing proof of the Buddha's wisdom. Eighth, from "One should know" onward, concluding with praise. The first four can be seen. In the fifth, generally praising the sūtra, there are two parts: first, praising; next, from "Thus" onward, concluding. In the first text, it fully relies on the three cycles; as for the statement "The Chapter on Expedient Means briefly states" etc.: at the beginning of the chapter, the prose briefly and extensively praises the two wisdoms of provisional and real; next, in the reiterated verses, twenty-one lines versify the previous two wisdoms, wherein the first twenty lines reiterate the extensive and brief praises, and the final line briefly opens the provisional and reveals the real, stating: "The Buddha, with the power of expedient means, demonstrates the teachings of the three vehicles; sentient beings cling everywhere, and he leads them to emerge." Later, opening, demonstrating, awakening, and entering extensively relies on the five Buddhas to open the provisional and reveal the real, which, compared to the latter two cycles, is still a brief explanation. As for the statement "The elder entrusts this dharma to the son": entrusting that prajñā; in that prajñā, although the provisional has not been opened, relying on that dharma-essence, it does not go beyond provisional and real. The general conclusion can be seen. In the sixth, clarifying the Tathāgata's ability to illuminate, the statement "The Tathāgata thoroughly penetrates and plumbs the bottom of the ten dharmas" etc. means that in each realm and each dharma, he skillfully knows the characteristics of dharmas; completing all dharmas in self-practice and transforming others is called "exhausting the boundaries," and none being other than the true mark is called "plumbing the bottom." As for "seed, sprout" etc., it is because both dharmas serve as seed, ripening, and emancipation. Hearing the Dharma is the seed; giving rise to the aspiration [for awakening] is the sprout; being among the worthy is like ripening; entering sagehood is like emancipation; regarding sentient beings of the ten realms in the worlds of the ten directions, there is none whose horizontal and vertical seeds and emancipations he does not know. In the seventh, citing proof, it tentatively presents two people, good and evil, and the rest are modeled on this. As for the statement "Although Aṅgulimāla is an evil person, his good nature and characteristics are mature" etc.: in the Aṅgulimālīya Sūtra, the Tathāgata asked in verse, and Aṅgulimāla answered in verse. The Buddha bade him "Welcome!" and he became an arhat; that is a person of hell becoming the śrāvaka realm; if according to the Great Vehicle, he attained the forbearance of non-arising, which is becoming the Buddha realm. The monk of the fourth dhyāna thought it was the fourth fruit; this is the heavenly realm accomplishing hell; this is tentatively presented as an example, and others are likewise. In the eighth, from "One should know" onward, the conclusion has two parts: first, concluding that sentient beings are wondrous; next, from "One must not" onward, admonishing and exhorting. As for the statement "One must not with the eyes of cattle and sheep" etc.: the second fascicle of the Sūtra of Universal Transcendence states: "After the Buddha bestowed prophecy on King Ajātaśatru, he addressed Śāriputra: 'When people see one another, do not evaluate one another. Why should you not evaluate one another? People's faculties are difficult to discern; only the Tathāgata is able to evaluate people.' The worthy Śāriputra and the great assembly leaped with joy and astonishment, and spoke these words: 'From this day forward until the end of our physical lives, we will not inspect other people, nor dare to say of a person, "So-and-so will head to hell; so-and-so will pass into extinction." Why is this? The actions of living beings are inconceivable.'"