法華玄義釋籤 4.29

4.29

三明心法者為三：初標，次來意，三正釋。初如文。次文者，言「前所明法」者，秖眾生法、佛法不出於心，故先示之。若爾，何須復述？故「但眾生」下正述來意。次「涅槃」下正釋，又二：先明心體，次「上能」下明心所攝。初文者，向言前法豈得異心，今言心性名為上定，故心性之言其言甚略，應了此性具足佛法及眾生法。雖復具足，心性冥妙不一不多，以心性觀則似可見；若以眾生及佛而為觀者則似如不逮；若以心性觀彼界如，界如皆空常具諸法，非空非具而空而具，雙遮雙照非遮非照，亦秖是一念心性而已。如斯之定豈不尚耶？言「涅槃云一切眾生具足三定」者，謂上中下。上定者謂佛性，即心法本妙，如《止觀》第五記。次明所攝者，既異前法故須明攝，示心是攝非謂攝他。先攝眾生，但略指而已。次攝佛法，中二：先引《華嚴》，次釋經意顯佛法界。初引「華嚴」等者，引《華嚴》二句三諦具足。從「法界」去釋，又二：先釋經意，次「又遊心」等者下重釋二句，結歸經意，以顯心法妙也。初釋遊心者，心之所遊體是法界，不得更計能遊所遊，此法界體是畢竟空，故云「如空」。法本無名假立心佛，故云「即假」。經文雖爾語猶總略，故重釋云。又遊心等即百界千法三千世間。次「所謂」去略引示相，假即眾生實即五陰及以國土，即三世間也。千法皆三故有三千。釋遊心竟。次重釋如虛空者，具如《止觀》不思議境，以自他四句推三千法，縱橫乃至非縱非橫四句叵得。次重釋諸佛境界者，遍法界故，故云「上等佛法下等眾生法」。次重釋心者，眾生及佛不出於心，故無差別，名心法妙。是故結歸三無差別，方名為妙。思意可見（云云）。

Third, in clarifying the mind dharma, there are three parts: first, the proposition; next, the purpose of its occurrence; third, the direct explanation. The first is as in the text. In the next text, the phrase "the dharmas previously clarified": the sentient-being dharmas and Buddha dharmas do not go beyond the mind; hence they are first indicated. If so, why must they be reiterated? Thus, from "However, sentient beings..." onward, it directly states the purpose of its occurrence. Next, the direct explanation from "Nirvana..." onward also has two parts: first, clarifying the essence of the mind; next, from "Above, being able..." onward, clarifying what the mind embraces. In the first text: previously it was said how could the preceding dharmas be different from the mind? Now it is said that the mind-nature is named the supreme samādhi. Thus the words "mind-nature" are extremely brief; one should comprehend that this nature fully possesses the Buddha Dharma and sentient-being dharmas. Although fully possessing them, the mind-nature is profound and wondrous, neither one nor many; if contemplated with the mind-nature, it seems visible; if contemplated with sentient beings and the Buddha, it seems unattainable; if one contemplates those realms and suchnesses with the mind-nature, the realms and suchnesses are all empty and constantly possess all dharmas; neither empty nor possessing, yet empty and possessing, dual-quelling and dual-illuminating, neither quelling nor illuminating—this is also simply the mind-nature of a single thought. How could a samādhi such as this not be supreme? The statement "The Nirvana says all sentient beings fully possess the three samādhis" refers to superior, middling, and inferior. The supreme samādhi refers to Buddha-nature, which is the fundamental wondrousness of the mind dharma, as recorded in the fifth roll of the Zhiguan. Next, in clarifying what is embraced: since it differs from the preceding dharmas, it is necessary to clarify its embrace; it demonstrates that the mind is the embrace, not that it embraces an external other. First, it embraces sentient beings, merely pointing to it briefly. Next, in embracing the Buddha Dharma, there are two parts: first, citing the Avataṃsaka; next, explaining the intent of the sūtra to reveal the Buddha-dharma realm. In first citing the Avataṃsaka, etc.: citing two lines from the Avataṃsaka, the three truths are fully present. Explaining from "dharma realm" onward also has two parts: first, explaining the intent of the sūtra; next, from "Moreover, the mind roving..." onward, re-explaining the two lines and concluding back into the intent of the sūtra to reveal the wondrousness of the mind dharma. First, explaining the mind roving: that which the mind roves through is in its essence the dharma realm; one must not further conceptualize an agent of roving and an object of roving; the essence of this dharma realm is ultimate emptiness, hence it says "like space." Dharmas are fundamentally without names, and mind and Buddha are established provisionally, hence it says "identical-to-provisionality." Although the sūtra text is such, the wording is still general and brief; hence it re-explains, saying: "Moreover, the mind roving, etc." is the hundred realms and thousand dharmas, the three thousand worlds. Next, from "the so-called" onward, it briefly cites and demonstrates the characteristics: the provisional is sentient beings; the real is the five aggregates and the lands; these are the three worlds. The thousand dharmas all have three, hence there are three thousand. The explanation of the mind roving is finished. Next, re-explaining "like empty space": it is fully like the inconceivable realm in the Zhiguan; analyzing the three thousand dharmas through the four phrases of self and other, from vertical and horizontal to neither vertical nor horizontal, the four phrases cannot be grasped. Next, re-explaining the realm of all Buddhas: because it pervades the dharma realm, it therefore says "above, equal to the Buddha Dharma; below, equal to sentient-being dharmas." Next, re-explaining the mind: sentient beings and the Buddha do not go beyond the mind; hence there is no distinction, which is called the wondrousness of the mind dharma. Therefore, concluding back in the absence of distinction among the three, it is only then called wondrous. The intended meaning can be contemplated (and so forth).