法華玄義釋籤 7.2

7.2

次明智妙為二：先明來意，次正釋。初文可見。次正釋中自二：初意者文自為六，先列六章，次依章解釋。初數中，初六藏，次四通，次三別，次三三佛，次四圓，三佛在果，彼三果無人，故別於此列。圓果有人，故自居因後，次「類者」例也。又二：先列、次結。初文者說其數意，何故以五停乃至十地等而各為一數，故立此門。類例同故且各為一數，若一一位別為一數，太成繁雜，故且總云。三藏菩薩亦應云四門遍學，但為出其當體義異，故且從緣事理強弱為類。三佛應云並是師位，亦為從教辨三相異，故從義各明。

Next, explaining the wonder of wisdom has two parts: first, explaining the contextual purpose; second, directly explaining. The first text can be seen. In the direct explanation, there are two parts: regarding the first intent, the text itself divides into six: first, listing the six chapters; second, explaining according to the chapters. In the initial numbers: first, the six of the Tripiṭaka; second, the four of the Shared; third, the three of the Separate; fourth, the three of the Three Buddhas; fifth, the four of the Perfect. The Three Buddhas reside in the fruit, and those three fruits lack persons, hence they are listed separately here. The Perfect fruit has a person, hence it naturally follows after the causes. Next, 'categories' means classification. Again there are two parts: first, listing; second, concluding. In the first text, explaining the intent of their numbers: why the five mind-stoppings up to the ten bhūmis are each made into a single number—this approach is established for that reason. Because their categories and examples are the same, they are temporarily each made into a single number; if each and every stage were made into a separate number, it would become overly cumbersome, so it is spoken of generally for now. The bodhisattvas of the Tripiṭaka Teaching should also be said to universally study the four gates; but in order to bring out the different meanings of their intrinsic substance, they are temporarily categorized according to the relative strength of conditions, phenomena, and principles. The Three Buddhas should be said to all be the teacher's stage, but also to distinguish the differences among the three marks according to the teachings, each is elucidated according to its meaning.