法華玄義釋籤 6.31

6.31

四開權，中二：先標、次釋。釋中三：初總舉三世佛出世意，次舉論以證佛意，三「始見」下正明開相。初文意者，非止釋尊，三世佛化皆然，故知三世如來凡出世處，皆悉為開佛知見故。次文者又二：先引論，次「必非」下釋論意。秖以入實名為「華臺」，以內心同佛入實故，故使外器同佛處臺。三正開中三：初略明今日入實施權，次「有人」下明久遠施權入實，三「其未入」下正明今經開權顯實。初文又二：初正明入實開權，次明機感之相。初文又二：初明入實，次「為未入」下明施權。初謂華嚴利根菩薩已入實竟。其別菩薩且置不論，以此菩薩猶易開故，其難開者更以小起，故次為施鹿苑等教，故名為諸前。三藏單次五重中，如前七重中文意亦可見。次感應可見。次明久遠中二：初出舊，次「今言」下正解也。「弄引」秖是方便耳，如《止觀》記。於中又二：先明久遠施權，次明入實。初又二：先重敘寂場為況，次展轉明久。初文者，除已入者及中間入者，盡是法華方便。「所以光照他土」至「為頓開漸」者，初他土者，從「又覩諸佛」下四行說頓也。從「若人遭苦」下三行漸初也，即是鹿苑。從「文殊師利我住於此」下三十二行半方等般若，此他土漸頓也。寂場兼權頓，後為一獨而施三漸，以一漸兼頓取機不得，故至鹿苑及餘二味。次「文殊」下正展轉明久，於中又三：初正明，次「文云」下引證，三「當知」下結。是則本迹兩文中施化，未入實者並為今日法華弄引，故知菩薩本初發心已後所化眾生，乃至成道已後經於如許塵界劫數，處處成熟今方入實。當知實道何易可階，況復今世猶自未入，尚在未來遠遠方得，豈非煩惱厚重根性難迴，不蒙如來善巧之力，何有入期？故覩斯妙旨，應勤思勤聽。重之！重之！證結可知。

In the fourth [section], opening the provisional, there are two: first indicating, next explaining. In the explanation there are three: first generally citing the intention of the Buddhas of the three periods appearing in the world, next citing a treatise to verify the Buddha's intention, and third from "initially seeing" onward directly clarifying the characteristics of opening. The meaning of the first text is: not only Śākyamuni, but the transformation of the Buddhas of the three periods is entirely like this; therefore we know that wherever the Tathāgatas of the three periods appear in the world, it is wholly for the sake of opening the Buddha's knowledge and vision. The next text also has two: first citing the treatise, next from "certainly not" onward explaining the meaning of the treatise. Merely through entering the real is it named the "flower dais"; because the inner mind is identical with the Buddha's entering the real, it causes the external vessel to abide together on the dais with the Buddha. In the third, directly opening, there are three: first briefly clarifying entering the real and deploying the provisional at present, next from "some people" onward clarifying deploying the provisional and entering the real in the remote past, and third from "those who have not entered" onward directly clarifying the present sūtra opening the provisional and revealing the real. The first text also has two: first directly clarifying entering the real and opening the provisional, next clarifying the characteristics of capacity and response. The first text also has two: first clarifying entering the real, next from "for the sake of those who have not entered" onward clarifying deploying the provisional. The first refers to the sharp-rooted bodhisattvas of the Avataṃsaka having already entered the real. The Separate bodhisattvas are temporarily set aside without discussion; because these bodhisattvas are still easy to open, for those who are difficult to open, they are further raised through the small, so next the teachings of the Deer Park and so forth are deployed for them; hence they are named the various former ones. Within the five tiers following the single Tripiṭaka, the meaning of the text can also be seen as in the previous seven tiers. Next, capacity and response can be seen. Next, in clarifying the remote past, there are two: first presenting the old [view], next from "now it is said" onward the correct interpretation. The "prelude" is merely an expedient, as in the notes to the Zhiguan. Within this there are also two: first clarifying deploying the provisional in the remote past, next clarifying entering the real. The first also has two: first recounting again the site of tranquility as a comparison, next progressively clarifying the remote. In the first text: excluding those who have already entered and those who entered in the interim, all are expedients of the Lotus. From "therefore the light illuminated other lands" to "for the sake of the sudden opening the gradual": first, "other lands" refers to the four verses from "further behold the Buddhas" onward preaching the sudden. The three verses from "if a person encounters suffering" onward are the beginning of the gradual, that is, the Deer Park. The thirty-two and a half verses from "Mañjuśrī, I abide here" onward are the Vaipulya and Prajñā; these are the gradual and sudden of other lands. The site of tranquility combined the provisional with the sudden, and subsequently, for the sake of the single, deployed the three graduals; because one gradual combined with the sudden failed to capture capacities, it proceeded to the Deer Park and the other two flavors. Next, from "Mañjuśrī" onward, it directly and progressively clarifies the remote, within which there are also three: first directly clarifying, next from "the text says" onward citing verification, and third from "one should know" onward concluding. This being so, the deployment of transformation in both the origin and traces texts, for those who have not entered the real, are all preludes to today's Lotus; therefore we know that from the bodhisattva's initial arousal of the mind onward, the sentient beings transformed, up to after attaining the path, passing through this many dust-particle realm kalpas, matured everywhere, only now enter the real. One should know that how could the path of the real be easily climbed! How much less for those who in this life still have not entered, and will only attain it far into the future; is it not because their afflictions are thick and heavy, and their capacities and natures are difficult to turn? Without receiving the Tathāgata's power of skillfulness, when could there be an occasion of entry? Therefore, beholding this profound purport, one should diligently contemplate and diligently listen. Value it! Value it! The verification and conclusion can be known.