法華玄義釋籤 7.51

7.51

對三諦中二：先重敘五境，次對境明智。初文又三：初總標來意，次略列三境，三相對立五解釋。初如文。次二文者，前單作諦名，以真俗等名為便，今欲對境明智，境作漏無漏名便也。前亦照境智，從權實作名與今異者，若照境時從權實為名，若論境體應名漏等，漏是俗，無漏是真，雙非是中，以中對二得三境名，是故皆云對漏無漏為三法。次對境明智者為三：先標五種相，次境智相入明五，三解釋。釋中三：先正釋，次判，三開。初文又二：先教，次觀。教中文自五重不同，初番為三：初明三境發三智，次解釋，三「世人」下引同。初如文。次文者為二：先釋行相，次「今若」下結示。初文者下去相入例此可知。三引同中「破無明成佛」者，此是通教被接菩薩至八地後破無明惑，成別圓初地初住八相佛也。而世人唯知採經文，而不知教門深淺。圓入通中又三：先正釋。「藏智」者，不同諸論含藏種子，今以圓教諸法具足含一切法義同於藏。今秖觀所入之空，即見藏理，故云「不因別境」。以祕密智力，能令眾生發如此智。次比決。三「大經」下引證。次別三智為二：先釋，次引《地持》。「二障」者，煩惱障及智障，具如《止觀》第六卷達摩欝多羅釋。今家依《大品》、《大論》開為三惑，是故智障兼於事理，障事智者，是塵沙惑，障理智者，是無明惑。次圓入別二智中四：初略立，次「兩智」下對前辨體，三引論師意證，四示今意。前三如文。四今意中云「前兩智是緣脩」者，今家判在緣脩之位屬空假觀，地人但云地前為緣脩不云空假。次圓三智中二：先釋，次引論證，並如文。

The correlation with the three truths has two parts: first, restating the five objects; next, illuminating the wisdoms in correlation with the objects. The first text also has three parts: first, generally indicating the reason for what follows; second, briefly listing the three objects; third, relatively establishing the five explanations. The first is as in the text. Regarding the next two texts: previously they were designated solely as 'truths', taking names such as 'ultimate' and 'conventional' for convenience; now, intending to illuminate the wisdoms in correlation with the objects, it is convenient to designate the objects as 'with outflows' and 'without outflows'. Previously, when illuminating the wisdoms that illuminate objects, designating them according to provisional and real differed from the present: if at the time of illuminating objects they are designated according to provisional and real, yet when discussing the substance of the objects they should be called 'with outflows' and so forth—'with outflows' is conventional, 'without outflows' is ultimate, and neither is the middle; correlating the middle with the two yields the name 'three objects', which is why all are said to be the three dharmas correlated with having outflows and lacking outflows. Next, illuminating the wisdoms in correlation with the objects has three parts: first, indicating the five kinds of characteristics; next, illuminating the five through the mutual entry of objects and wisdoms; third, the explanation. Within the explanation there are three: first, directly explaining; next, classifying; third, opening. The first text also has two: first, the teachings; next, the contemplations. Within the teachings, the text naturally has five tiers of difference. The first round has three: first, illuminating that the three objects produce the three wisdoms; next, the explanation; third, from 'Worldly people' onward, citing agreements. The first is as in the text. The next text has two: first, explaining the active aspects; next, from 'Now if' onward, concluding and pointing out. The first text can be understood by analogy with the mutual entries below. In the third, citing agreements, 'destroying ignorance to achieve buddhahood' refers to a bodhisattva of the Common Teaching who is received and brought forward, destroying the delusion of ignorance after reaching the eighth bhūmi to become an eight-aspects Buddha of the first bhūmi or first abidance of the Separate or Perfect Teachings. Yet worldly people only know to extract scriptural passages, but do not know the depths and shallows of the doctrinal portals. The Perfect entering the Common also has three parts: first, directly explaining. 'Treasury-wisdom' is not like the various treatises' containing seeds; here, by the Perfect Teaching's all phenomena being replete and containing all dharmas, its meaning is identical to a 'treasury'. Now, merely by contemplating the emptiness that is entered, one immediately perceives the principle of the treasury; hence it is said, 'Not relying on a separate object.' Through the power of secret wisdom, it can cause sentient beings to produce such wisdom. Second, comparing and determining. Third, from 'The Great Sūtra' onward, adducing proof. Next, the three wisdoms of the Separate have two parts: first, explaining; next, citing *Dichi*. 'Two hindrances' means the hindrance of afflictions and the hindrance to knowledge, fully as explained by Dharmottara in the sixth fascicle of *Zhiguan*. Our school, relying on the *Large Perfection of Wisdom Sūtra* and the *Da zhidu lun*, opens them into the three delusions; therefore, the hindrance to knowledge combines both facts and principle: that which hinders knowledge of facts is the delusion of dust and sand; that which hinders knowledge of principle is the delusion of ignorance. Next, the two wisdoms of the Perfect entering the Separate has four parts: first, briefly establishing; next, from 'The two wisdoms' onward, distinguishing the substance in contrast to the preceding; third, citing the treatise masters' intent as proof; fourth, showing our school's intent. The first three are as in the text. In the fourth, our school's intent, where it says 'The preceding two wisdoms are conditional cultivation': our school classifies them at the stage of conditional cultivation as belonging to the contemplations of emptiness and conventionality; the Daśabhūmika masters merely say that prior to the bhūmis is conditional cultivation, but do not say emptiness and conventionality. Next, the three wisdoms of the Perfect has two parts: first, explaining; next, citing treatises as proof; both are as in the text.