法華玄義釋籤 4.19

4.19

五正廣解中文自為二：初通中二：初廣釋十如，次「若作」下廣以三諦釋究竟等以顯十如，又為二：先寄釋等，次「今不」下正出實理釋究竟，又二：先釋，次「夫究竟」下重釋。從勝立名方名究竟。所以本末究竟皆空假中者，如於夢中修因得果，夢事宛然即假也，求夢不可得即空也，夢之心性即中也，此之三法不前後、不合散。次別解者為二：初文復合五差為四，以菩薩與佛菩提器同故復合之。次「初明」下解釋，釋中為三：初正解，次「復次」下開權，三「復次百界」下以諸教偈結。初依四文為四：先解四趣十如自為十惡相者，文為二：先法、次譬。初法中「不如意處」即是後報，相表於報故云也。次譬中二：謂譬、合。合中「惡相」下合否色，報不即受故云「遠表」。「泥黎」者此翻不如意，此處咸苦無適意法，故云也。亦云地獄。新譯云捺落迦，翻苦具等（云云）。四惡之業感報不同，今且從重說故云也。「凡夫」下合相師，若不舉相師則不預知有，相師有分與究竟，故舉凡夫用世相法亦有分知，況二乘菩薩唯佛究竟。「如善」下重譬佛。「洞」者鑒幽也。「始終」者秖是相報耳。又地獄相報，如迦葉等千人出家，先本事火皮膚皴裂。淨飯王曰：是諸人等雖復出家不足光顯我之太子。乃令千釋種出家入道。此千種釋出城之時，提婆達多、瞿伽離，其馬仆、其冠脫，眾人皆云：是二人者必於佛法無大利益。此亦地獄之前相也。此世間相者尚亦似知未現之相，況極聖乎？如善相師，具如《止觀》孫劉曹等第五記。惡性者，約理則本有之法不可改故。「如木」等者，明以性為因、假於外緣，不同今此明染中之惡，即脩惡也。具如《止觀》第五記不思議境初。然十如十界皆有脩性，此中但以脩為性耳。

Fifth, the extensive explanation in the text itself is divided into two parts: first, the general explanation, which has two parts: first, extensively explaining the ten suchnesses; next, from "If taking..." onward, extensively explaining the ultimate equality by means of the three truths so as to illuminate the ten suchnesses. This also has two parts: first, the provisional explanation, etc.; next, from "Now, not..." onward, directly presenting the true principle to explain the ultimate. This also has two parts: first, the explanation; next, from "Now, the ultimate..." onward, the re-explanation. Establishing the name on the basis of what is supreme is precisely what is termed 'ultimate'. Why are beginning, end, and ultimate all empty, provisional, and middle? Just as when in a dream one cultivates a cause and attains a fruit, the affairs of the dream being vivid is precisely the provisional; seeking the dream and being unable to find anything is precisely the empty; and the mind-nature of the dream is precisely the middle. These three dharmas are neither before nor after, neither combined nor scattered. Next, the separate explanations have two parts: first, the text recombines the five distinctions into four, because the bodhisattva and the Buddha are identical as vessels of bodhi, and so they are recombined. Next, from "First, explaining..." onward comes the interpretation, which has three parts: first, the primary explanation; next, from "Furthermore..." onward, opening the provisional; third, from "Furthermore, the hundred realms..." onward, concluding with verses from the various teachings. First, based on the four passages, there are four sections: first, explaining the ten suchnesses of the four destinies as the marks of the ten evil deeds in themselves. This text has two parts: first, the dharma; next, the analogy. In the first part on the dharma, the "disagreeable place" is precisely the later retribution, since the mark indicates the retribution; hence it is stated thus. Next, the analogy has two parts: namely, the analogy and the application. In the application, from "evil marks" downward applies to the unlucky complexion; since retribution is not immediately experienced, it says "distantly indicating". 'Nili' is translated here as 'disagreeable'; this place is entirely suffering without any pleasant dharma, hence it is so called. It is also called hell (diyu). The new translation calls it naraka, translated as 'instruments of suffering', etc. (and so forth). The karmic retributions of the four evils are different; here it is stated provisionally according to the most severe. From "Ordinary people..." downward applies to the physiognomist: if one does not mention the physiognomist, one does not know beforehand that it exists. A physiognomist has partial and ultimate [knowledge]; hence ordinary people are mentioned, who by applying worldly methods of physiognomy also have partial knowledge, not to mention the two vehicles and bodhisattvas, while only the Buddha is ultimate. From "Like a good..." downward again uses the analogy for the Buddha. 'Penetrating' means discerning the hidden. 'Beginning and end' are merely the mark and the retribution. Furthermore, as for the mark and retribution of hell: just as when the thousand people including Kāśyapa went forth, who had previously served fire so that their skin was cracked and chapped, King Śuddhodana said, "Although these people have gone forth, they are not sufficient to glorify my crown prince." He then commanded a thousand Śākyans to go forth and enter the path. When these thousand Śākyans left the city, the horses of Devadatta and Kokālika stumbled and their caps fell off; the people all said, "These two will surely bring no great benefit to the Buddha-Dharma." This was also an advance mark of hell. If even worldly physiognomists seemingly know marks that have not yet manifested, how much more so the ultimate Sage? 'Like a good physiognomist' is detailed in the fifth record of Zhiguan regarding Sun, Liu, Cao, and others. As for the evil nature: in terms of principle, because it is an inherently existing dharma, it cannot be altered. "Like wood..." and so forth explains using nature as the cause, relying on external conditions; this is not like the present text's explaining the evil within defilement, which is cultivated evil. This is detailed at the beginning of the inconceivable realm in the fifth record of Zhiguan. However, the ten suchnesses and ten realms all possess both cultivation and nature; here it merely takes cultivation as nature.