法華玄義釋籤 7.41

7.41

次對七二諦明智者，為二：先例境略列，次正釋。初文又三：初總標意，次「上真俗」下例上開為七，三「內外」下列。列中三：初略列，次廣列，三列三意。次廣釋中為四：初正釋，次例諸境，三問答料簡，四「夫二諦」下斥舊明今經破立之意。初釋中文三：釋判開，初文自為七，初對實有明二智者為二：初正釋，次依教重分別。初文又二：初立二智，次「說此下」明三意。次更分別者，前約智體說，今約智用說，得此一番則識智體得名所從，從於化主及以所化得名不同，而智秖是一。言「佛印迦葉」者，佛有化他之實，與二乘自行實同，故佛印云「我之與汝俱坐解脫床」，雖云俱得，然自行與化他不同，化他之權意亦如是。故《大論》云：「我有慈悲四禪三昧，汝亦如是。」如此慈悲本是化他之法，故菩薩得之即成自行，故復印言「我亦如是」。

Next, clarifying wisdom in contrast to the seven twofold truths has two parts: first, following the analogy of the object to list them briefly; next, the direct explanation. The first text also has three parts: first, generally indicating the intent; next, from "The real and conventional above..." onward, following the analogy of the above to expand them into seven; third, from "Internal and external..." onward, listing them. In the listing there are three parts: first, listing briefly; next, listing extensively; third, listing the three intents. Next, the extensive explanation has four parts: first, the direct explanation; next, drawing an analogy to the various objects; third, questions, answers, and analytical distinctions; fourth, from "Now the two truths..." onward, refuting old views and clarifying the intent of this sūtra in refuting and establishing. In the first explanation, the text has three parts: explanation, classification, and opening. The first text itself has seven. First, clarifying the two wisdoms in relation to real existence has two parts: first, the direct explanation; next, re-distinguishing according to the teachings. The first part also has two: first, establishing the two wisdoms; next, from "Expounding this..." onward, clarifying the three intents. In re-distinguishing: the former spoke in terms of the essence of wisdom, while the present speaks in terms of the function of wisdom. If one grasps this one instance, one will recognize whence the essence of wisdom derives its name; its names differ according to the teaching master and those being converted, yet the wisdom is merely one. As for the statement "the Buddha seals Kāśyapa": the Buddha possesses the real of converting others, which is identical to the real of the two vehicles' self-practice; therefore the Buddha seals him, saying, "Both I and you sit on the couch of liberation." Although saying both attain it, self-practice and converting others are not the same; the intent of the provisional in converting others is also like this. Therefore the Da zhidu lun says: "I have the compassion and four dhyānas and samādhis; you are also like this." Compassion such as this is originally a dharma of converting others; when a bodhisattva attains it, it becomes self-practice, so he again seals him, saying, "I am also like this."