法華玄義釋籤 7.19

7.19

五明判者，為二：先判，次結。初又三：初約智以判，次約知見四句以判，三約五眼。初文又二：初一往略判，次解釋。釋又二：先明十二為麁，次「別教」下明後八為妙，於中為二：初通明八妙，次「又別」下料簡，初又三：初正明別妙，次「常途」下破古，三「今明」下顯正。言「今明十信」至「八番為妙」者，且約知中勝三藏佛，一往望前八番俱妙，猶帶教道故須更簡。簡中又二：先對簡，次雙釋。初云別教四番三麁一妙，今依地人以存教道，十地猶麁，何況十信？若且從登地而為證道，故二麁一妙。妙覺果頭本是實人，是故為妙。又亦可妙覺是權故為麁，十地是實故為妙，故云中道乃是果頭能顯。次釋又二：先釋別，次釋圓。先釋別中又三：初正判別三麁一妙，次「類」下舉藏通以例別圓，三「今別」下顯別例成。初文言「初心學者」等者，謂仰信中理，登地見中而證是妙。「如藕絲懸山」者，《大經》十六云：「若有人能以藕中絲懸須彌山，可思議不？不也世尊！佛言：菩薩能以一念稱量生死，則不可思議。」今明圓理難曉，但仰信而已，借彼況喻如人聞說藕絲懸山但信而已。如聞生死有不思議理，而但仰信不能一心，即如求藏，故非圓意。餘如文。

Fifth, explaining the evaluation has two parts: first, evaluating; second, concluding. The first again has three parts: first, evaluating in terms of wisdom; second, evaluating in terms of the four phrases of knowing and seeing; third, in terms of the five eyes. The first part again has two parts: first, a preliminary brief evaluation; second, explanation. The explanation again has two parts: first, explaining that the twelve are crude; next, under 'Separate Teaching,' explaining that the latter eight are wondrous. Therein are two parts: first, generally explaining the eight wondrous; next, under 'Furthermore, the Separate,' evaluating distinctions. The first again has three parts: first, directly explaining that the Separate is wondrous; second, under 'The common approach,' refuting former masters; third, under 'Now we explain,' revealing the correct view. Regarding 'Now we explain the ten faiths' to 'the eight turns being wondrous': this tentatively takes knowing as superior to the Buddha of the Tripiṭaka Teaching, and as a preliminary view looking forward all eight turns are wondrous; yet because they still carry the teaching path, they must be further evaluated. Within the evaluation are two parts: first, comparative evaluation; second, dual explanation. First, it says that the four turns of the Separate Teaching have three crude and one wondrous. Now, relying on the masters of the Daśabhūmikā to preserve the teaching path, the ten bhūmis are still crude, to say nothing of the ten faiths. If one tentatively proceeds from ascending the bhūmis as the path of realization, then there are two crude and one wondrous. The fruit at the head of wondrous enlightenment is fundamentally the true person, and therefore it is wondrous. Furthermore, it is also permissible that wondrous enlightenment is provisional and therefore crude, while the ten bhūmis are real and therefore wondrous; hence it says that the middle way is what can be revealed at the head of the fruit. Next, the explanation again has two parts: first, explaining the Separate; second, explaining the Perfect. In first explaining the Separate, there are again three parts: first, directly evaluating the Separate as three crude and one wondrous; second, under 'Class,' citing the Tripiṭaka and Shared to analogize the Separate and Perfect; third, under 'Now the Separate,' showing that the analogy for the Separate is established. In the first part, the phrase 'Initial practitioners,' and so forth, means looking up with faith to the principle of the middle, and seeing the middle upon ascending the bhūmis, which realized state is wondrous. 'Like hanging a mountain by a lotus fiber': Fascicle 16 of the Great Sūtra says, 'If someone could hang Mount Sumeru with a fiber from inside a lotus, would that be conceivable or not? No, World-Honoured One! The Buddha said: A bodhisattva being able to weigh saṃsāra in a single thought is inconceivable.' Here it explains that the perfect principle is difficult to comprehend, and one merely looks up in faith; borrowing that analogy, it is like a person hearing it said that a mountain can be hung by a lotus fiber and merely believing it. Like hearing that saṃsāra possesses an inconceivable principle and merely looking up in faith without being able to unite single-mindedly, it is just like seeking the Tripiṭaka, and therefore not the perfect meaning. The rest is as in the text.