法華玄義釋籤 7.5

7.5

次釋頂法為四，初對上下三善根以辨行相不同，次從「復有」下釋名，三「云何」下釋頂法觀相，四從「問何故」下釋法名退。此等諸文全同論文。論云：「有云：欲善根有二，下是煖、上是頂；色善根有二，下是忍、上是世第一。評家云：不應作是說，應云盡是色界法住定地，法聖行法好。」今依評家，故云「色界」。此等秖是判四善根，以有動等之異對四不同故也。動乃至退分二，不動乃至不退分二，雖同在色界，由善根深淺異故，致使差降不同。「動」謂猶為外緣所動，「住」謂久住煖頂，「難」謂煖頂有難，「斷」謂斷於善根，「退」謂退為五逆等，「不動」等是後二善根，準此可知。次釋名中頂法望煖於動等並得頂名，復有餘師應云下也。又前於動等名之為住，復有餘師名不久住及或無難等，若至忍不復名退。三明頂法觀中，又二：先釋，次料簡。初文先明能信之觀，次「此信」下明所緣之境。次「問」下料簡：先問，次答。答中先標二諦為勝，次「清淨」下所緣行相。初句總舉二諦無過，次句略舉滅下二行，具足總合舉其八行。「能生」下明生信意。「若世尊」下重釋信意，以苦集不可信故，故信道滅。「此煩惱」下總舉苦集行相不可生信。「受化者」下重舉道滅是可信故。復有說者，應盡信四者由知苦集故能信道滅。論問亦信諦何故但說信寶耶者？由向對三寶以立四諦，是故作此問也。論云：「有說：彼摩納婆非不信苦集諦，但不信三寶，以不信故，佛為彼說。」即初文是。復有說者，隨行者悅適，即「但隨」已下文是。四釋法名退中，先問如文。答文者，以行在頂則身中煩惱數起是念，恐至忍已無復生處，以激行者頂法觀門，是故文中具有二意：一者為煩惱退故憂惱，二者恐退失故，故復憂惱。「若能」下明不退兩緣：一者外善友等，二者內正觀也。餘文可見。

Next, explaining the dharma of Summit has four: first, contrasting it with the wholesome roots above and below to distinguish the differences in cognitive aspects; second, from 'There are further' down, explaining the name; third, from 'How' down, explaining the contemplative aspect of the dharma of Summit; fourth, from 'Asking: For what reason' down, explaining that the dharma is called retrogression. All these texts are identical to the treatise. The treatise states: 'Some say: The wholesome roots of the desire realm are two, the lower being Heat and the higher being Summit; the wholesome roots of the form realm are two, the lower being Patience and the higher being the mundane supreme. The commentator says: One should not speak like this; one should say they are all dharmas of the form realm, abiding in the ground of concentration, the good noble practice-dharmas.' Now relying on the commentator, it thus says 'form realm'. These merely determine the four wholesome roots, contrasting their differences with the four based on distinctions such as moving. From moving to retrogressing are divided into two; from unmoving to non-retrogressing are divided into two. Although together in the form realm, because the wholesome roots differ in depth, they result in different gradations. 'Moving' means still being moved by external conditions; 'abiding' means abiding long in Heat and Summit; 'difficult' means Heat and Summit encounter difficulties; 'severing' means severing wholesome roots; 'retrogressing' means retrogressing to commit the five unpardonable offenses and the like. 'Unmoving' and so forth are the latter two wholesome roots, which can be known by analogy. Next, in explaining the name, the dharma of Summit in relation to Heat obtains the name of Summit in moving and the like; there are other masters who should say 'lower'. Furthermore, previously regarding moving and the like it was called abiding; there are other masters who call it not abiding long and perhaps having no difficulty, and so forth; if one reaches Patience, it is no longer called retrogression. Third, in clarifying the contemplation of the dharma of Summit, there are also two: first, an explanation; second, analysis. The first text first clarifies the contemplation capable of faith; next, from 'This faith' down, clarifies the objective realm that is supported. Next, from 'Question' down is the analysis: first the question, then the answer. In the answer, it first designates the two truths as superior; next, from 'Purity' down, are the cognitive aspects of the objective support. The first phrase generally raises the two truths as being without fault; the next phrase briefly raises the two aspects under Cessation, fully and collectively raising the eight aspects. From 'Capable of generating' down, clarifies the intention of generating faith. From 'If the World-Honoured One' down, it reiterates the intention of faith: because Suffering and Arising cannot be had faith in, one therefore has faith in the Path and Cessation. From 'These afflictions' down, generally raises that the aspects of Suffering and Arising cannot generate faith. From 'Those to be converted' down, reiterates that the Path and Cessation are trustworthy. There are also those who say that one should completely have faith in all four, because by knowing Suffering and Arising one can have faith in the Path and Cessation. When the treatise asks, 'Since one also has faith in the truths, why does it only speak of having faith in the Jewels?', it is because earlier the four truths were established in contrast to the Three Jewels that this question was posed. The treatise states: 'Some say: That māṇava was not devoid of faith in the truths of Suffering and Arising, but merely lacked faith in the Three Jewels; because he lacked faith, the Buddha spoke for him.' This is precisely the first text. There are also those who say it is according to the practitioner's delight, which is the text from 'merely following' onward. Fourth, in explaining that the dharma is called retrogression: first is the question, as in the text. As for the answer: because practicing at the Summit, the afflictions in one's body frequently arise this thought, fearing that once arriving at Patience they will have no further place to arise, in order to stimulate the practitioner's contemplative gateway of the dharma of Summit; therefore in the text there are two meanings: first, sorrow and distress because of retrogression into afflictions; second, fearing regression and loss, thus sorrow and distress again. From 'If capable' down, clarifies the two conditions for non-retrogression: first, external good friends and so forth; second, internal correct contemplation. The remaining text is clear.