法華玄義釋籤 4.20

4.20

於中為二：初正釋，次譬功能。初如文。次文又二：先順譬、次反譬。初又二：先譬，次「大經」下合。於中先引教、次合。「若泥木」下反以不可生為譬以顯可生，亦先譬、次合，合中但云「不爾」，即略合也。「故言」下結。體中二，謂釋、結。初釋中文出三釋，各有其意。次明力中四：先法，次舉譬引事，三合，後結。初如文。次文先引譬，次引事。云「大經云作舍取木不取縷線」等者，《涅槃》二十三云：「欲造牆壁，則取泥土，不取彩色；欲造畫像，則取彩色，不取草木；作衣取縷，不取泥木；作舍取泥木，不取縷線。」彼敘外人而執定計，今借因緣助成義邊，各有力用能生之性，當知力者功能為義亦是堪任。「地獄」下以三趣合，仍略脩羅，故知一一並以四趣言之。「皆是」下結。次明作中二：法、譬。譬中，譬、合，譬云「為惡行者名為半人」者，《大經》第八云：「譬如世間為惡行者名為半人，為善行者名為滿人。」經文本譬半滿二教，今借譬義不用於法，文且引地獄，故諸惡之言義兼四趣。次明因中二，初正釋，次功能中云「自種相生習續不斷」者，自分因也。《俱舍》名為同類因，具如《止觀》第八業境中。次緣中三：法、譬、結。法中二：先正釋，次「所謂」下功能。言「如水能潤」等者，習因如種，助因如潤，單有習因未能成報，故加緣潤堪受後果，是故報因名之為緣。三「故用」下結。次明果中二：先略釋，次「如多」下相狀。次明報中亦二：先略釋，次相狀。次明本末，中為三：謂標、釋、結。釋中三，即三觀。初空觀中相本報末始終俱空，此四趣十如本無性故，乃至四中一一具十，此四既空，四中之十安得不空？次「又惡」下明假等中三：正釋、引事、結。初文者，初相後報更互可識，故四中之十相表皆然。次「若先無後」下引事。言「追記」者，「追」退也，却記往事也，亦云隨記。故書云雖悔可追及也。言「當知」下結。三「中實」下釋中道等此四趣及十界之十無非實相。言「約理」者，中名附理，故云約理。究論此三，無不是理也。

Within this, there are two parts: first, the primary explanation; next, the analogy for its function. The first is as in the text. The second has two parts: first, the direct analogy; next, the inverse analogy. The first also has two parts: first, the analogy; next, from "The Great Sūtra..." downward, the application. Therein, it first cites the teaching and then applies it. From "If mud and wood..." downward, it inversely uses what cannot be produced as an analogy to reveal what can be produced; this also first gives the analogy and then the application; in the application it merely says "it is not so", which is an abbreviated application. From "Therefore it is said..." downward is the conclusion. In the substance, there are two parts: namely, explanation and conclusion. In the initial explanation, the text produces three explanations, each having its own intention. Next, in clarifying power, there are four parts: first, the dharma; next, adducing analogies and citing events; third, the application; after that, the conclusion. The first is as in the text. The next text first cites an analogy and then cites an event. As for the statement "The Great Sūtra says: in building a house one takes wood and not thread, etc.", the Nirvāṇa Sūtra, fascicle twenty-three, states: "If one wishes to build a wall, one takes mud and earth and does not take colors; if one wishes to make a painted image, one takes colors and does not take grass and wood; to make clothes one takes thread and does not take mud and wood; to build a house one takes mud and wood and does not take thread." That text narrates the fixed views of non-Buddhists; here it borrows the causal conditions to help establish the aspect of the meaning: each has the nature capable of producing through its power and function. One should know that 'power' has function as its meaning and also means capability. From "Hell..." downward applies it to the three destinies, still omitting the asuras; hence one knows that each and every one is stated in terms of the four destinies. From "All are..." downward concludes. Next, in clarifying action, there are two parts: dharma and analogy. In the analogy, there are analogy and application; the analogy says, "One who does evil deeds is called half a person", which the Great Sūtra, fascicle eight, states: "For example, in the world, one who does evil deeds is called half a person, and one who does good deeds is called a complete person." The sūtra text originally used the analogy for the half and complete teachings; here it borrows the analogy's meaning without using it for the dharma. The text provisionally cites hell, so the words 'various evils' implicitly encompass the four destinies. Next, in clarifying cause, there are two parts: first, the primary explanation; next, in function, stating "its own seed generates one another, habituation continuing without interruption" refers to the cause of its own category. The Kośa calls it the 'cause of the same type' (sabhāga-hetu); this is detailed in the eighth realm of karma in Zhiguan. Next, in condition, there are three parts: dharma, analogy, and conclusion. In the dharma there are two parts: first, the primary explanation; next, from "The so-called..." downward, the function. As for the words "just as water can moisten, etc.": the habituated cause is like the seed, and the auxiliary cause is like the moistening; having merely the habituated cause cannot yet form the retribution, so adding the condition's moistening renders it capable of receiving the later fruit; therefore the retribution-cause is called a condition. Third, from "Therefore using..." downward is the conclusion. Next, in clarifying fruit, there are two parts: first, the brief explanation; next, from "Like many..." downward, the manifestation. Next, in clarifying retribution, there are also two parts: first, the brief explanation; next, the manifestation. Next, in clarifying beginning and end, there are three parts: namely, presenting, explaining, and concluding. In the explanation there are three, namely the three contemplations. First, in the contemplation of emptiness, the mark is the beginning and the retribution is the end, and both beginning and end are empty; because these ten suchnesses of the four destinies are fundamentally without nature, and furthermore each among the four fully possesses ten: since these four are already empty, how could the ten within the four not be empty? Next, from "Furthermore, evil..." downward, in clarifying the provisional, etc., there are three parts: primary explanation, citing events, and conclusion. In the first text, the initial mark and the subsequent retribution are mutually recognizable, so it is thus for all the marks indicating them in the ten within the four. Next, from "If previously there were not, and later..." downward cites events. The words 'subsequent recording' mean 'subsequent' as looking back, recording past events retroactively; it is also called recording accordingly. Thus the book says: although there is regret, it can still be caught up with. The words "One should know..." downward conclude. Third, from "The middle truth..." downward explains the Middle Way, etc.: these four destinies and the ten of the ten realms are nothing other than the true mark. The words 'in terms of principle' mean that the name 'middle' accords with principle, hence it is said to be 'in terms of principle'. Investigating thoroughly these three, there is none that is not principle.