法華玄義釋籤 7.42

7.42

次明體法二智中，先斥三藏，次正釋。初文中三藏菩薩毒器緣，如《止觀》第二記。次正明中二：先立二智，次明三意。初中云「森羅」者，世人共聞其言而不甄簡深淺，皆指欲界人中五塵。今則不爾，既七種中皆指權智所照俗境名為森羅，是則七種森羅不同，細簡（云云）。下去五重皆先斥、次正立等。次判中二：先正判，次歎用判意。初又二：初先舉今經明妙，次更比決。比決又二：先約教，次約味。初文中四節，初前四番中云「從析法二智至顯中凡十二種智，待前為麁、顯中為妙」者，顯中雖在十二之數，亦得待前為麁。顯中為妙，指圓真也。次後三中，前二麁、後一妙。第三復合前四，通判云前十八麁、後三妙，後三即第七也。故後三中約三意說則自行為妙，亦約悟說。次約五味如文。

Next, in explaining the two wisdoms of examining phenomena, it first refutes the Tripiṭaka [Teaching] and next directly explains. In the first text, the bodhisattva of the Tripiṭaka Teaching taking poison as an object is as in the second fascicle of the commentary on Zhiguan. In the direct explanation there are two parts: first, establishing the two wisdoms; next, clarifying the three intents. In the first, as for "all phenomena": worldly people together hear these words without discriminating between the deep and the shallow, all pointing to the five sense objects among humans in the desire realm. Now it is not so: since among all seven kinds the conventional object illuminated by provisional wisdom is designated "all phenomena," these seven kinds of "all phenomena" are therefore different, and must be finely distinguished (and so forth). In the five layers below, each first refutes, then directly establishes, and so forth. Next, in the classification there are two parts: first, the direct classification; next, praising the function and intent of the classification. The first also has two: first, raising the present sūtra to clarify subtlety; next, further comparative determination. The comparative determination also has two: first, in terms of teachings; next, in terms of flavors. In the first text there are four sections. First, among the preceding four sets, saying "from the two wisdoms of analyzing phenomena up to revealing the middle there are twelve kinds of wisdom in all; awaiting the preceding they are coarse, and revealing the middle is subtle": although revealing the middle is within the count of twelve, it can also await the preceding as coarse. Revealing the middle as subtle refers to the perfect real. Next, among the latter three, the preceding two are coarse and the latter one is subtle. Third, recombining the preceding four, comprehensively classifying that the preceding eighteen are coarse and the latter three are subtle; the latter three are the seventh. Therefore among the latter three, speaking in terms of the three intents, self-practice is subtle; this is also spoken in terms of awakening. Next, in terms of the five flavors, it is as in the text.