法華玄義釋籤 6.9

6.9

次釋接義者，即含中入真也。於中為三：初以一法標，次「俗不」下略以三法示，三「其相」下辨相，通寄三法以辨其相。漏無漏本是通法，為成接義故立雙非。空不空本是別法，一切法趣本是圓法，於一一法，各有三人取解不同者，良由機發故所聞不同。又通教菩薩由根利鈍發習不同，故鈍同二乘，直至法華方乃被會；利者爾前接入中道，故使同觀幻有之俗而契真各異。所以別圓機發對鈍住空，致成三別。是以釋後二接須對通鈍，共成三人同聞異聽，故約漏等以示解源。若得此意，於一切法無礙自在。於中為四：初正釋三相，次「無量」下明三意，三「何故」下釋疑，四「大品」下引證三人。初文又二：初正釋，次「是故」下結。初文自有三別。初文者。三人俱作雙非之名而取解不等，於中為三：初依教立，次「初人」下明行相，三「何者」下重釋。「非無漏是遣著」者，無漏無著，由行者著心緣之，今破其著心，故名為「非」，故云「非無漏」也。「如緣」下引例釋成，復宗真諦。離著云非，還歸無漏，此初人意也，即通鈍根。「次人又人」即利根二人也。圓人亦云「雙非」者，帶通方便是故爾耳。次引《大經》空不空例漏無漏，可以意知。次言「三人聞趣」者，初人云「諸法不離空」，義當一切法趣空，故引例云「如瓶如」等，如即空也。如瓶是空，十方界空不異瓶空，故十方空皆趣瓶空，即通人也。次人聞趣知此但中須脩地前一切諸行，來趣向後以發初地中道之理，即別人也。第三人聞即具一切，名之為趣。次結中言「或對」者，三真是能對，一俗是所對。

Next, explaining the meaning of "connecting" refers to containing the middle and entering the ultimate. Therein are three parts: first, indicating with one dharma; next, under "The conventional is not...", briefly demonstrating with three dharmas; third, under "Its characteristics...", distinguishing the characteristics, broadly resorting to three dharmas to distinguish their characteristics. The tainted and untainted are fundamentally the dharmas of the Shared [Teaching]; to establish the meaning of connecting, it establishes the double negation. Empty and not empty are fundamentally the dharmas of the Separate [Teaching]; all dharmas converging is fundamentally the dharma of the Perfect [Teaching]. With respect to each and every dharma, three kinds of people each grasp understanding differently, truly because the capacities are stimulated, and thus what is heard differs. Furthermore, because of their sharp or dull faculties, bodhisattvas of the Shared Teaching have different activations and habits; hence the dull are the same as the two vehicles, and are only gathered in when they reach the Lotus Sūtra; the sharp are connected and led into the middle path prior to that, so that while equally contemplating the conventional of illusory existence, their tallying with the ultimate differs for each. Therefore, when the Separate and Perfect capacities are stimulated in contrast to the dull who abide in emptiness, this leads to three distinct [types]. For this reason, in explaining the subsequent two connections, one must contrast them with the dull of the Shared [Teaching] to jointly form the three people who hear the same thing but listen differently; hence, it uses the tainted, etc., to show the source of understanding. If one grasps this intent, one will be unobstructed and sovereign with respect to all dharmas. Therein are four parts: first, directly explaining the three characteristics; next, under "Immeasurable...", clarifying the three intents; third, under "Why...", resolving doubts; fourth, under "The Large Sūtra...", citing evidence for the three people. The first text again has two parts: first, directly explaining; next, under "Therefore...", concluding. The first text itself has three divisions. The first text: the three people all employ the designation of double negation, yet their grasped understandings are unequal; therein are three parts: first, establishing according to the teaching; next, under "The first person...", clarifying the behavioral characteristics; third, under "How so?", re-explaining. "'Not untainted' is to dispel attachment": the untainted has no attachment, but because the practitioner's attaching mind takes it as an object, it now breaks that attaching mind; hence it is called "not," thus saying "not untainted." From "Like taking as an object..." downward, it cites a precedent to complete the explanation, returning to the principle of the ultimate truth. To be free from attachment is called "not," returning again to the untainted—this is the first person's intent, namely the dull faculty of the Shared [Teaching]. "The next person and another person" are the two people of sharp faculties. That the person of the Perfect [Teaching] also says "double negation" is because of carrying the Shared [Teaching's] expedient means; it is for this reason alone. Next, citing the Great Sūtra's "empty and not empty" as a precedent for the tainted and untainted can be understood from the meaning. Next, saying "The three people hearing convergence": the first person says "All dharmas do not depart from emptiness," whose meaning corresponds to all dharmas converging into emptiness; hence citing as a precedent, "Like a jar, like...", etc., "like" means empty. Just as the jar is empty, the emptiness of the realms of the ten directions is not different from the emptiness of the jar, so the emptiness of the ten directions all converges into the emptiness of the jar; this is the person of the Shared [Teaching]. The next person, upon hearing of convergence, knows that for this "exclusive middle" one must cultivate all practices prior to the bhūmis to converge toward the subsequent activation of the principle of the middle path of the first bhūmi; this is the person of the Separate [Teaching]. The third person, upon hearing, understands that it immediately possesses all, which is termed "convergence." Next, in the conclusion, the statement "or confronting" means that the three ultimates are that which confronts, and the one conventional is that which is confronted.