[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 6.39 # 法華玄義釋籤 6.39 法華玄義釋籤 6.39 - **Language:** Classical Chinese ### [6.39](https://indike.org/pramana/in.bauddha.taisho.1717.6.39) 次諸境開合者，文中二：初明來意，次正明開合六境，依文次第，以後後境，盡向上合。十如居初，是故先以因緣合如；四諦第三，是故次以四諦合二；下去展轉以下合上即為六章。初文言「命」者召也、起也，故以初章名為「命章」。「絕言稱歎」者，文云「止舍利弗不須復說」。絕言歎已，次歎絕言之境即十如也。故云「諸法實相，所謂諸法如是性相體力」等。「今更說五境云何同異」者，前已說六境，今以五境與十如義名異義同，餘下合上意亦如是，故更明之。於中有四：先正明離合，次準前例立隨情等三，三問答釋疑，四問答通經。以此經義通於諸境，不同他人名義俱塞。般若種種名，解脫、法身亦爾，多諸名字等，具如《止觀》第三記。如此解者則使一切佛教名異義同，無不通暢，若得此意無礙自在，故有開合門來。初文因緣合十如者，若得前來十如總釋之意，相以據外等來對銷，因緣義同，顯然可見。於中為二：先開合意，次正開合又二：先正合，次略指。初又二，前合思議兩番，次合不思議兩番，二文各有總別兩對。初文者，先對、次結。對中先別，如文。次總對者，因緣總而十如別，故云「總」。總以因緣合為三道，兩番合十如故云也。「此兩」下結，如文。次後兩番者，為二：初正對，次「若細」下辨通別。初文先標、次對。對中先別，亦是別別以緣對如。次總者，亦總合以為三道，三道即理性三德，故云「在內」等。次文云「四聖節節有異」者，如前釋中四教諸聖各各不同，居在界外，莫不皆有十二有支，如《止觀》攝法中，因緣逆順等各有其相，以前四聖同為圓釋。如前釋中云「無明轉即變為明」等，總釋中云「三道即是性德三德」，故云在內成性。二乘菩薩應從次第，何故合耶？且從久遠種性邊說，若從末說應須分四。次以四諦合如緣者，若知苦集秖是緣生，道滅秖是緣滅，十如自分界內界外各有生滅等，何俟更合？為不了者謂名義俱異，故合令義同，皆取器類大同總略而會，若更縷碎恐煩雜故。如無量無作中云「界外四聖涅槃」者，涅槃之名通大小故，且用言之，故云「亦是般若解脫，亦是法身」也。四諦合因緣者，但知因緣有生無生等，四諦有世出世，各各合之，文相最顯。 > Next, regarding the opening and combining of the various objects, the text has two parts: first, explaining the contextual purpose; second, directly explaining the opening and combining of the six objects. According to the sequence of the text, each subsequent object is progressively combined with the preceding ones. The ten suchnesses are placed first; therefore, conditioned arising is first combined with the suchnesses. The four truths are third; therefore, the four truths are next combined with the two truths. Proceeding downward, progressively combining the lower with the higher forms the six chapters. When the first text says 'invoking', it means summoning or initiating; thus, the first chapter is called the 'invoking chapter'. Regarding 'praising beyond words', the text states: 'Stop, Śāriputra, there is no need to speak further.' Having praised beyond words, it next praises the object that is beyond words, which is the ten suchnesses. Hence it says: 'The true mark of all phenomena, namely, the suchness of appearance, nature, substance, power of all phenomena,' and so forth. Regarding 'Now explaining further whether the five objects are identical or different', previously the six objects were explained; now, because the five objects have different names but the same meaning as the ten suchnesses—and the intent of combining the remaining lower ones with the higher ones is also like this—they are further elucidated. Here there are four sections: first, directly explaining the separation and combination; second, following the previous model to establish the threefold aspect of according with sentiment, and so forth; third, questions and answers resolving doubts; fourth, questions and answers coordinating with the sūtras. Because the meaning of this sūtra permeates all objects, it is not like other people for whom both names and meanings are obstructed. Prajñā has various names, and liberation and the dharma body are likewise so; their many names and so forth are fully detailed in the third fascicle of the Notes on Zhiguan. Understanding in this manner causes all the Buddhist teachings to have different names but the same meaning, without any lack of unimpeded clarity; attaining this meaning provides unhindered freedom, which is why the approach of opening and combining is presented. In the first text, regarding conditioned arising combined with the ten suchnesses: if one grasps the aforementioned general explanation of the ten suchnesses—correlating appearances based on what is external and so on—the identical meaning of conditioned arising becomes clearly visible. Here there are two parts: first, the purpose of opening and combining; second, directly opening and combining, which again has two parts: first, directly combining; second, briefly indicating. The first also has two parts: first, combining the two turns of the conceivable; second, combining the two turns of the inconceivable. Both texts each have general and particular pairings. In the first text, there is first the pairing and then the conclusion. In the pairing, the particulars come first, as in the text. Next, regarding the general pairing: conditioned arising is general while the ten suchnesses are particular, hence it is called 'general'. Generally combining conditioned arising into the three paths, and combining them with the ten suchnesses through the two turns, is stated as such. From 'These two' downward is the conclusion, as in the text. Regarding the subsequent two turns, there are two parts: first, directly pairing; second, from 'If in detail' downward, distinguishing the shared and distinct. In the first text, it first designates and then pairs. In the pairing, the particulars come first, which also means pairing arising with suchness point by point. Next, the general pairing also combines them generally into the three paths; the three paths are the three virtues of the fundamental nature, hence it says 'inherent within', and so forth. In the subsequent text, it says 'the four kinds of sages differ stage by stage': as in the previous explanation, the various sages of the four teachings each differ; residing outside the realms, none lacks the twelve links of existence. As in the integration of phenomena in the Zhiguan, reverse and forward conditioned arising and so forth each have their aspects, because the preceding four sages are identically interpreted according to the Perfect Teaching. As in the previous explanation it states 'ignorance turns and transforms into illumination', and so forth, and the general explanation says 'the three paths are precisely the inherent three virtues', hence it says that inwardly they constitute the nature. The two vehicles and bodhisattvas should follow sequential stages; why are they combined? For the time being, it is stated from the perspective of their remote original nature; if stated from the perspective of the later developments, they must be divided into four. Next, regarding combining the four truths with suchness and conditioned arising: if one understands that suffering and accumulation are merely arising through conditions, while the path and cessation are merely extinction through conditions, and that the ten suchnesses naturally divide into arising and extinction within and outside the realms, why wait to combine them further? For those who do not understand and think that both names and meanings are entirely different, they are combined to show their identical meaning, all taking the broad identity of categories to reconcile them generally and succinctly; for if analyzed in minute detail, it would be feared to be overly complicated. As in the statement under the immeasurable and uncreated regarding 'the nirvāṇa of the four sages outside the realms': because the name 'nirvāṇa' is shared between the Great and Small \[Vehicles\], it is temporarily employed here, hence it says 'it is also prajñā and liberation, and also the dharma body'. Regarding combining the four truths with conditioned arising: simply knowing that conditioned arising has arising, non-arising, and so forth, and the four truths have worldly and supramundane aspects, they are paired respectively; the textual form is most obvious. > — English (machine translation) (machine translation) - [Previous: 6.38](https://indike.org/pramana/in.bauddha.taisho.1717.6.38) - [Next: 6.40](https://indike.org/pramana/in.bauddha.taisho.1717.6.40) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1717.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.6.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.6.39](https://indike.org/pramana/in.bauddha.taisho.1717.6.39) · Pramāṇa