法華玄義釋籤 6.16

6.16

四料簡中，初「問真俗應相對」者，應如三藏俗有真無，或如通教幻有幻空，云何別接已去真俗不同？答中先列四句，次釋四句。初二句可解。「別真俗異」者，俗則有無不同，真則唯一中道。圓教二諦真俗既融二諦名同，同異相對故成四句。從「七種」下寄此料簡，略撮前七種，使文現可覽。次「問何不接三藏」者，問三藏二乘永入滅者。答中云界內小乘根敗取證，故是昔教二乘人也。「餘六是摩訶衍」等者，此置二乘，約通菩薩等於法華前得有接義，故云「餘六」。三藏菩薩非但教拙，以未斷惑接義不成，故一教俱廢。所言廢者，二乘之人於法華前生滅度想，菩薩復轉成衍中人。又通教二乘於法華前得二味益，亦名前進。三藏二乘據生滅度想者，縱未入滅，以根敗故菩提心死。此並據於法華會前挫言根敗，若至法華根敗復生，故云其不在此會，汝當為宣說，縱已入滅於彼亦聞，故云雖生滅度之想而於彼土得聞是經，無性宗家不見此意。

In the fourth [section], the analysis, first regarding the question, "Should ultimate and conventional correspond to each other?": it should be as in the Tripiṭaka [Teaching], where conventional is existence and ultimate is nonexistence, or as in the Shared Teaching, where conventional is illusory existence and ultimate is illusory emptiness; how is it that from the [Separate Teaching that] receives [the Shared Teaching] onward, ultimate and conventional are not the same? In the answer, the four propositions are first listed, and next the four propositions are explained. The first two propositions can be understood. In "in the Separate [Teaching], ultimate and conventional are different," conventionally existence and nonexistence are different, while ultimately there is only the single middle way. In the Perfect Teaching's two truths, ultimate and conventional are already merged, so the names of the two truths are the same; since identity and difference correspond to each other, they form four propositions. From "the seven kinds" onward, relying on this analysis, the previous seven kinds are briefly summarized so that the text is readily inspectable. Next, regarding the question, "Why not receive the Tripiṭaka?": this asks about the two vehicles of the Tripiṭaka Teaching who enter extinction forever. In the answer, it says that those of the small vehicle within the realms, having damaged their capacities, realize verification, so these are the people of the two vehicles of the former teaching. In "the remaining six are Mahāyāna" and so forth: setting aside the two vehicles, referring to the bodhisattvas of the Shared [Teaching] and so forth who can have the meaning of being received prior to the Lotus Sūtra, it therefore says "the remaining six." For the bodhisattvas of the Tripiṭaka Teaching, not only is their teaching crude, but because they have not yet severed afflictions, the meaning of receiving them does not apply, and therefore that whole teaching is discarded. What is meant by being discarded is: the people of the two vehicles form the thought of extinction prior to the Lotus Sūtra, whereas the bodhisattvas transform to become people in the Mahāyāna. Furthermore, the two vehicles of the Shared Teaching attain the benefit of the two flavors prior to the Lotus Sūtra, which is also called advancing forward. As for the two vehicles of the Tripiṭaka Teaching, based on their forming the thought of extinction, even if they have not yet entered extinction, because their faculties are ruined, their bodhicitta has died. These are all based on being rebuked as having ruined faculties prior to the Lotus assembly; when it comes to the Lotus, their ruined faculties are revived, which is why it says that if there are those who are not in this assembly, you should preach it for them; even if they have already entered extinction, they will also hear it there, which is why it says that although they form the thought of extinction, they will hear this sūtra in that land. The school of no-nature does not see this meaning.