法華玄義釋籤 5.10

5.10

三不思議生滅中五：亦先立意，次「為利」下通立兩根，三正釋，四「諸論」下行相，五結名。前二可見。三正釋中二：先引經，次釋經意。四行相中三：初敘性計，略述兩計，餘兩可知。言「無沒」等者，無始時有未曾斷絕，故云「無沒」。非善惡性，故云「無記」。含藏種子出生一切。次「若定」下略斥性過，又二：初略斥，次況出過相。初言「若定執性實」者，計黎耶為真是自性，計為無明是他性，定計自他能生諸法，法則有始，有始故同於冥初，則不出二十五諦。當知此計不出三藏所破，豈得成於別教因緣耶？次「尚不」下況出，可見。三「今明」下立正行相，又二：先自破計，次「若有」下為他四說。初文四句推無明，如四句求夢，具如《止觀》第五文，彼意在圓，今文在別。次為他中三：法、譬、合。合中二：先總，次「出界」下別明相狀，又二：初出界內，次界外。此界內外義通四種，故云「界內如前」，即前二種。前二指前竟，次出界外，中二：先略標，次引論釋相，又二：先引論文，次「緣者」下釋彼論文以成今意。論列四障，今具釋對。於中二：先正釋，次過患。初正釋中二：先略釋，次「還如」下與界內辨同異。初中言「三種意生身」，如《止觀》第三記。次辨同異中二：初明相同，次「此十二」下明義異。次「彼論」下明過者，由此十二故障於四德，由無四德故不得入於無障礙土。五「是為」下結名，可知。

Third, under [the twelve links of] inconceivable arising and ceasing, there are five [parts]: likewise, first setting forth the intent; second, from 'for the sharp-rooted' onward, generally setting forth both faculties; third, the correct explanation; fourth, from 'the treatises' onward, the cognitive characteristics; fifth, concluding with the name. The first two are easy to see. In the third, the correct explanation, there are two parts: first citing the sūtras, and next explaining the intent of the sūtras. In the fourth, the cognitive characteristics, there are three parts: first, recounting the views on nature, briefly stating two views, while the remaining two can be known. Saying 'never perishing' and so forth means that it has existed from beginningless time and has never been severed; thus it is called 'never perishing.' Because it is neither of a good nor of an evil nature, it is called 'indeterminate.' It stores seeds and produces everything. Next, from 'if one determinately [grasps]' onward, there is a brief rebuke of the fault of [positing an inherent] nature, which again has two parts: first, a brief rebuke, and next, drawing out the characteristics of the fault by comparison. The opening words, 'if one determinately grasps that the nature is real,' refer to conceiving the ālaya[vijñāna] as true, which is self-nature, or conceiving it as ignorance, which is other-nature. Determinately conceiving that self or other can produce all phenomena implies that phenomena have a beginning. Having a beginning, it is identical to the primordial darkness [of the Sāṃkhyas], and thus does not go beyond the twenty-five truths. One should know that this conception does not exceed what is refuted by the Tripiṭaka [Teaching]; how could it ever establish the causes and conditions of the Separate Teaching? Next, from 'it does not even' onward, the fault is brought out by comparison, which is easy to see. Third, from 'now to clarify' onward, the correct cognitive characteristics are established, which again has two parts: first, refuting one's own false conceptions; second, from 'if there is' onward, the four explanations for others. The first passage investigates ignorance via the four propositions, just like seeking a dream through the four propositions, fully as in the fifth fascicle of the *Zhiguan*; the intent there lies in the perfect [teaching], whereas here the text lies in the separate [teaching]. Next, in the part for others, there are three parts: doctrine, analogy, and application. In the application, there are two parts: first, general; next, from 'transcending the realms' onward, distinguishing the specific characteristics, which again has two parts: first, within the realms, and next, beyond the realms. This meaning of within and beyond the realms extends through the four types; therefore it says 'within the realms is as before,' which refers to the preceding two types. The preceding two types having been indicated, it next brings out [those] beyond the realms, within which there are two parts: first, a brief indication; next, citing the treatise to explain the characteristics, which again has two parts: first, citing the text of the treatise; next, from 'conditions refer to' onward, explaining the text of that treatise to complete the present meaning. The treatise lists four hindrances, and the present text fully explains their correspondences. Within this there are two parts: first, the correct explanation; next, the faults and calamities. In the first, the correct explanation, there are two parts: first, a brief explanation; next, from 'just as' onward, distinguishing similarities and differences with [those] within the realms. In the first part, the phrase 'three kinds of mind-made bodies' is as noted in the third fascicle of the *Zhiguan*. Next, in distinguishing similarities and differences, there are two parts: first, clarifying that their characteristics are the same; next, from 'these twelve' onward, clarifying that their meanings are different. Next, from 'that treatise' onward, clarifying the faults: because these twelve links hinder the four virtues, and because of lacking the four virtues, one cannot enter the unobstructed land. Fifth, from 'this is' onward, concluding with the name, which can be known.