法華玄義釋籤 7.20

7.20

次約知見判者又二：初列四句，次釋。釋中先約四教明知見，次以佛智攝之。初文又二：先略列三藏及圓，次正釋。釋中藏圓如文。通教亦以博地凡夫為不知不見，乾慧性地為知而不見，發習者為見而非知，見地已去亦知亦見。別教不知不見同前凡夫，地前知而非見，發習者見而非知，登地已去亦知亦見。次以佛智攝之者又四：初略舉，次「如經」下引經解釋，三「方便」下歎，四「如此」下結歸。初文者，諸境本是如來一體權實，為眾生故隨機且分。今更從本說，故云「究而言之」。次引經釋中，既言「方便」，是故屬權；既云「具足」，故非異體；既云「深遠」，故屬實也；復云「廣大」，是即權故。「方便」下歎意者，又三：初正歎，言「具足」等者，具足之權即實而論權，廣大之實即權而論實。次「境淵」下結歎，實境淵深故竪極，權境無邊故橫遍，橫竪之水難量，故智不可測也。三「唯佛」下舉果智以歎。四結歸中二：初結歸眼智，次判。初文三：初明眼智，次「一切種智」下明眼智所知所見，三「此知」下明相即。

Next, evaluating in terms of knowing and seeing has two parts: first, listing the four phrases; second, explaining them. In the explanation, it first explains knowing and seeing in terms of the four teachings, and next subsumes them under the Buddha's wisdom. The first part again has two parts: first, briefly listing the Tripiṭaka and the Perfect; second, the correct explanation. In the explanation, the Tripiṭaka and Perfect are as in the text. In the Shared Teaching, ordinary beings bound to the worldly plane are also taken as neither knowing nor seeing; the dry wisdom and nature stages are taken as knowing but not seeing; those who manifest habit energy are taken as seeing but not knowing; and from the stage of seeing onward, they both know and see. In the Separate Teaching, neither knowing nor seeing is the same as the preceding ordinary beings; prior to the bhūmis, they know but do not see; those who manifest habit energy see but do not know; and from ascending the bhūmis onward, they both know and see. Next, subsuming them under the Buddha's wisdom has four parts: first, briefly presenting; second, citing the sūtra to explain under 'As the sūtra states'; third, praising under 'Expedients'; fourth, concluding and returning under 'Like this.' In the first part, the various objects are originally the single entity of the Tathāgata's provisional and real; for the sake of sentient beings, they were tentatively distinguished according to capacity. Now speaking again from the origin, it says 'investigating to the ultimate.' Next, in citing the sūtra to explain: since it says 'expedients,' it therefore belongs to the provisional; since it says 'complete,' it is therefore not a different entity; since it says 'profound and far-reaching,' it therefore belongs to the real; and further stating 'vast and great,' this is identical to the provisional. In the praise under 'Expedients,' there are three parts: first, direct praise, where stating 'complete,' and so forth, means that complete provisionality discusses the provisional as identical to the real, and vast and great reality discusses the real as identical to the provisional. Next, the concluding praise under 'The abyss of objects': because the real object is deep as an abyss, it is vertically ultimate; because the provisional object is boundless, it is horizontally pervasive; the waters of the horizontal and vertical are difficult to fathom, and therefore wisdom cannot measure them. Third, under 'Only the Buddhas,' it cites the wisdom of the fruit to praise. In the fourth part, concluding and returning has two parts: first, concluding and returning to eyes and wisdom; second, evaluation. The first part has three: first, explaining eyes and wisdom; second, under 'knowledge of all aspects,' explaining what is known and seen by eyes and wisdom; third, under 'this knowing,' explaining their mutual identity.