法華玄義釋籤 5.21

5.21

次開中為二：初總敘三麁，次正開又二：初開前兩因緣，次開第三緣。初又為四：初略開，次引〈信解〉譬，三「如來」下釋，四結。初如文，次引〈信解〉中具如品中釋。云「成窮子物」者，本是長者之物，謂如來藏子性不殊，故云子物。當知如來本有即子本有，故一切諸法皆摩訶衍。又《大經》二十五云：「善男子！觀十二因緣智慧是阿耨多羅三菩提種子，以是義故十二因緣名為佛性。」又云：「一切眾生雖與十二因緣共行不知，以不知故無有始終，十住菩薩但見其終不見其始，諸佛世尊見始見終，以是義故佛了了見。眾生不見，是故輪轉。」次「如來」下釋意。次從「今決了」至「即是開兩種因緣論妙」者，結也。前之兩教雖有佛菩薩，大判並屬二乘之法，故今決了即是開彼藏通兩種十二緣也。次開第三中二：先略引《大經》明開，次結。初文二：先引經，次「昔慧眼」下釋經意。又二：先釋，次「故云」下重引經文，以證所釋。言「慧眼見故而不了了」者，此是別教十住慧眼之位，全未見性名為不了。又若約實道即是相似見性，亦得名為見不了了。今皆開之令見不空。「此即」下結，此即是開別教，故云第三。

Next, in opening [the provisional to reveal the real], there are two parts: first, a general review of the three coarse [teachings]; next, the actual opening, which again has two parts: first, opening the previous two kinds of causes and conditions; next, opening the third condition. The first again has four parts: first, briefly opening; next, citing the analogy of the 'Faith and Understanding' [chapter]; third, from 'the Tathāgata' onward, explaining; fourth, concluding. The first is as in the text. The citation of 'Faith and Understanding' in the second is fully explained in that chapter. Saying 'becoming the destitute son's property': it was originally the elder's property, meaning that the child's nature in the tathāgatagarbha is not different, hence called the child's property. One should know that what is fundamentally inherent in the Tathāgata is simply what is fundamentally inherent in the child; therefore all dharmas are Mahāyāna. Moreover, the twenty-fifth fascicle of the *Great Sūtra* says: 'Good son! The wisdom that contemplates the twelve links of dependent origination is the seed of anuttarā-samyak-saṃbodhi. By this meaning, the twelve links of dependent origination are named Buddha-nature.' It also says: 'Although all sentient beings act together with the twelve links of dependent origination, they do not know them. Because they do not know them, there is neither beginning nor end. Bodhisattvas of the ten abodes see only their end but do not see their beginning. The Buddhas, World-Honoured Ones, see their beginning and see their end. By this meaning, the Buddha sees them clearly. Sentient beings do not see them, and are therefore reborn in transmigration.' Next, from 'the Tathāgata' onward, the intent is explained. Next, from 'now determining' to 'this is opening the two kinds of causes and conditions to discuss the subtle' is the conclusion. Although the preceding two teachings have Buddhas and bodhisattvas, broadly classified they both belong to the dharmas of the two vehicles; therefore, now determining them is simply opening those two kinds of twelve links—the Tripiṭaka and Shared teachings. Next, in opening the third, there are two parts: first, briefly citing the *Great Sūtra* to clarify the opening; next, concluding. In the first text, there are two parts: first, citing the sūtra; next, from 'formerly, with the wisdom eye' onward, explaining the intent of the sūtra. This again has two parts: first, explaining; next, from 'therefore it says' onward, reiterating the text of the sūtra to substantiate what was explained. The phrase 'seen with the wisdom eye and therefore not distinct' refers to the position of the wisdom eye of the ten abodes in the Separate Teaching; completely failing to see the nature is called 'not distinct.' Furthermore, in terms of the real path, it is seeing the nature in semblance, which may also be called 'seeing not distinctly.' Now all are opened to cause them to see non-emptiness. From 'this is' onward is the conclusion: this is simply opening the Separate Teaching, hence called the third.