法華玄義釋籤 4.28

4.28

次廣明佛法中為三：初標所照，次「唯佛」下能照，三「是事」下結意指廣。初文者，還指前眾生是佛智所照，故云「境界」。次明能照中二：先總明境智相契，次歷三語以明智相。文但二語者，以自他相對即名自他，故闕不論。初文中二：先法、次譬。當知三法秖是不思議廣大法界。次二語中二：先正釋，次從「二法」下結意立妙。初文者，照佛界名自照九界，名他者亦約顯說。何者？佛非無九，九非無佛，攝屬異故，故各得名。次結中雖有本迹之名，此是迹中之本，亦名權實，亦名自他也。以不言「久遠之本」，但云「二法為本」，故但屬迹，化儀不過現身說法，故約此二，以明自他，故知且約果邊明佛法也。至〈方便品〉釋十如中委明。

Next, in broadly explaining the Buddha Dharma, there are three parts: first, marking what is illuminated; next, from "Only the Buddha..." onward, the illuminator; third, from "This matter..." onward, concluding the intent and pointing to what is broad. The first text points back to the preceding sentient beings as what is illuminated by the Buddha's wisdom; hence it is called "boundary." Next, in clarifying the illuminator, there are two parts: first, generally clarifying the mutual accord of boundary and wisdom; next, going through the three statements to clarify the characteristics of wisdom. As the text has only two statements, because the mutual opposition of self and other is itself termed self and other, the other is omitted and not discussed. In the first text, there are two parts: first, the dharma; next, the simile. One should know that the three dharmas are simply the inconceivable, vast dharma realm. In the subsequent two statements, there are two parts: first, a direct explanation; next, from "The two dharmas..." onward, concluding the intent and establishing the wondrous. In the first text, illuminating the Buddha realm is called self; illuminating the nine realms is called other; this is also spoken in terms of explicit exposition. Why? The Buddha is not devoid of the nine, and the nine are not devoid of the Buddha; because their inclusion and subordination differ, each obtains its name. In the concluding text, although there are terms of origin and traces, this is the origin within the traces, also termed provisional and real, and also termed self and other. Because it does not say "the origin of the distant past," but merely says "taking the two dharmas as origin," it belongs merely to the traces; the teaching method does not go beyond manifesting the body and preaching the Dharma; hence, in terms of these two, it clarifies self and other; thus one knows that it clarifies the Buddha Dharma provisionally in terms of the fruit. This is explained in detail when explaining the ten suchnesses in the "Skillful Means Chapter."