法華玄義釋籤 4.8

4.8

次釋中二：先舉南嶽分三，次今師順南嶽意廣解。初文中二：初標列，次釋。釋中自三：初眾生法妙中六：先明妙有所憑。次「又經」下引今經相似之文，以驗眾生法成妙也。三引《大經》證眾生法位麁而行妙，初學大乘位居肉眼，從行而說故云佛眼。四「央掘」下舉果以勸脩妙行。五引《大品》二文明行妙之相。六「此即」下結。初文可解。次文者，既云「父母所生」，即是眾生清淨若此，故即名妙。第三文者既云「肉眼」，故名眾生，名為佛眼，故即是妙。四引《央掘經》，具如《止觀》第七記。五引《大品》二文中，初言「六自在王」者，凡夫為六所使，不名為王亦非自在，純行染污又非清淨。今六根得理，理無過上，故名為「王」。遍一切處，故名「自在」。自性無染不為惑拘，故云「清淨」。別在行成，通具六即。又云「一切法趣」等者，即是六根皆具三諦故妙。「趣」義具如《止觀》第二記具引本文委釋，當知諸經並有眾生妙文，但部兼帶不受妙名耳。六「此即」下結，可知。次「佛法妙者」，先釋，次「如是」下結。釋中意者，攝前四味並是今經權智所攝，而與實理相即故妙。次心法妙意者，《大論》云：「眾生心性猶如利刀，唯用割泥，泥無所成，刀日就損。」理體常妙，眾生自麁。初引《安樂行》中既云「觀一切法，不為生死所動，不為煩惱所退」，以煩惱生死是法界故。又「一念心隨喜」等者，即觀行位。初秖於貪瞋一念心起，體即權實，諸皆例然，隨順三諦，故云「隨喜」。是故隨喜名心法妙。《普賢觀》意者，心體即理故云「自空」，誰執罪福故云「無主」，應遍十界以明罪福，在一念心方成妙觀。「觀心無心」等者，能緣之心既無，所緣之法安在？能所不二，故云「純是」，以心體本妙，故可於心行而求解脫。破心微塵如《止觀》第三記。

Next, in the explanation there are two: first citing Nanyue's division into three, and next the present master following Nanyue's intention to explain extensively. In the first text there are two: first listing headings, and next the explanation. In the explanation there are three: First, in the subtlety of the sentient-being dharma, there are six: First, clarifying that the subtlety has that on which it relies. Next, from 'furthermore, the sūtra' onward cites a similar passage from the present sūtra to verify that the sentient-being dharma achieves subtlety. Third, citing the Great Sūtra to prove that in the sentient-being dharma the position is coarse while the practice is subtle; when initially learning the Great Vehicle the position resides in the fleshy eye, but spoken from the perspective of practice it is called the Buddha-eye. Fourth, from 'Aṅgulimāla' onward cites the fruition to encourage the cultivation of subtle practice. Fifth, citing two passages from the Large Perfection of Wisdom Sūtra to clarify the characteristics of subtle practice. Sixth, from 'this is' onward is the conclusion. The first text can be understood. In the next text: since it says 'born of father and mother', this is sentient beings being pure like this, hence it is called subtle. In the third text: since it says 'fleshy eye', it is called sentient beings; being called the Buddha-eye, it is therefore subtle. The fourth, citing the Aṅgulimālīya Sūtra, is fully as in the notes on the seventh fascicle of the Zhiguan. In the fifth, citing two passages from the Large Perfection of Wisdom Sūtra: first, regarding the 'six sovereign kings', worldlings are driven by the six, so they are not called kings nor sovereign; their practice is purely defiled and not pure. Now that the six sense-faculties have attained the principle, and the principle has nothing superior to it, they are called 'kings'. Pervading all places, they are called 'sovereign'. Inherently unstained and not bound by delusions, they are called 'pure'. Specifically, it lies in the accomplishment of practice; generally, it fully possesses the six identities. Furthermore, regarding 'all dharmas converge', etc.: this means that the six sense-faculties all possess the three truths, hence they are subtle. The meaning of 'converge' is fully as in the notes on the second fascicle of the Zhiguan, where the original text is fully cited and explained in detail. One should know that various sūtras all have passages on the subtlety of sentient beings, but because the sections combine and carry [other teachings], they do not receive the name 'subtle'. Sixth, from 'this is' onward is the conclusion, which can be understood. Next, regarding 'the subtlety of the Buddha-dharma': first the explanation, and next, from 'thus' onward, the conclusion. In the explanation, the intention is: gathering the four preceding flavors, all are embraced by the expedient wisdom of the present sūtra, and being identical to the real principle, it is subtle. Next, regarding the meaning of the subtlety of the mind-dharma: the Da zhidu lun says, 'The mind-nature of sentient beings is like a sharp knife; if used only to cut mud, nothing is achieved with the mud, and the knife is damaged daily.' The substance of principle is eternally subtle; sentient beings are coarse of themselves. First, citing the 'Practices of Ease and Comfort': since it says 'contemplating all dharmas, not shaken by birth-and-death, not retreated by afflictions', it is because afflictions and birth-and-death are the dharma realm. Furthermore, 'a single thought-moment of rejoicing', etc., is the position of the practice of contemplation. When an initial single thought of greed or anger arises, its substance is none other than the expedient and the real; all are likewise by analogy. According with the three truths, it is called 'rejoicing'. Therefore, rejoicing is called the subtlety of the mind-dharma. In the intention of the Samantabhadra Contemplation: the substance of mind is itself the principle, hence called 'spontaneously empty'; who grasps sin and merit, hence called 'without a master'? One should pervade the ten realms to clarify sin and merit; only when resting in a single thought-moment of the mind does it become subtle contemplation. Regarding 'contemplating the mind without mind', etc.: since the mind that grasps does not exist, where can the dharmas that are grasped abide? Grasper and grasped are non-dual, hence called 'purely'; because the substance of the mind is fundamentally subtle, one can seek liberation within mental practice. Pulverizing the subtle dust of the mind is as in the notes on the third fascicle of the Zhiguan.