法華玄義釋籤 8.15

8.15

次釋又二：先正釋，次與境智互融。初又二：初引經，次結成三德。初如文。次文言「深盡」等者，「盡」即法身，「具」即解脫，「深」即般若，如此三德在一心中，境即理性三德，智即三德之解，行即三德之觀，始從觀行，終至六根，無非妙法。次文又三：先總明，次「前境說」下別明，三「若三」下結。初言「與前境智一而論三」者，「一」謂涅槃，「三」謂三德，「境」是法身，「智」是般若，「行」是解脫，當知秖一涅槃而論此三。又境即理三，智即名字三，行即觀行相似三也。當知九秖是三，三秖是一，一尚無一，豈有九三？二三如文。次正釋中二：先敘來意，次「若直」下正釋。釋中先釋通途，次釋約教。言通途者，還依向妙以立通途，未判屬一教故也。隨教各別自明增數，故曰「約教」，如諸部中有共教者，即其事也。所謂華嚴共二，乃至般若共三，於諸部中復有同聽異聞自成約教，故須有此二種釋義。所以列此增數行者，為知行妙遍收諸行，攝一切教所明諸行。相須之行正在別教，藏通二教亦有此義，而理淺近置而不論。今明圓人境智行三，一一具三方名行妙，如行即有具深盡三，依理起解名為智三，理體即是理性之三，此之三三不假相須。復以境智行三，用對三德，不縱不橫。

The subsequent explanation also has two parts: first, a direct explanation; second, mutual interpenetration with realm and wisdom. The first part also has two: first, citing sūtras; second, concluding with the three virtues. The first is as in the text. In the second, where the text says 'profound and exhaustive,' and so forth, 'exhaustive' is the dharma body, 'complete' is liberation, and 'profound' is prajñā. These three virtues are within a single thought-moment: the realm is the three virtues of the principle-nature; wisdom is the understanding of the three virtues; practice is the contemplation of the three virtues. Beginning from the practice of contemplation and culminating in the six sense faculties, there is nothing that is not marvelous dharma. The subsequent text also has three parts: first, a general explanation; second, a specific explanation below 'The preceding realm explains...'; third, a conclusion below 'If three...'. As for the opening phrase, 'Discussing three as one with the preceding realm and wisdom,' 'one' refers to nirvāṇa; 'three' refers to the three virtues; 'realm' is the dharma body, 'wisdom' is prajñā, and 'practice' is liberation. One should know that these three are discussed merely in terms of the single nirvāṇa. Moreover, realm is the three of principle; wisdom is the three of nominal identity; practice is the three of contemplative practice and resemblance. One should know that nine is simply three, and three is simply one. Even 'one' does not exist; how could there be nine or three? The second and third parts are as in the text. In the subsequent direct explanation, there are two parts: first, relating the intention of its introduction; second, the direct explanation below 'If directly...'. In the explanation, there is first an explanation in general terms, followed by an explanation according to the teachings. As for 'in general terms,' it is established in general terms still relying on the aforementioned marvelousness, because it has not yet been determined as belonging to a single teaching. When the numerical progressions are clarified individually according to each teaching, it is called 'according to the teachings'—as in the case of the shared teachings within the various divisions, which is precisely this matter. That is to say, the Avataṃsaka shares two, up to the Prajñā sharing three. Within the various divisions, there are also cases where different hearings from the same listening naturally constitute [the classification] according to the teachings; therefore, these two kinds of interpretive meanings are necessary. The reason for enumerating these practices of numerical progression is to know that the marvelousness of practice universally encompasses all practices, subsuming all practices clarified by all teachings. Mutually necessary practices strictly belong to the Separate Teaching; the Tripiṭaka and Shared teachings also have this meaning, but because their principle is shallow and proximate, they are set aside and not discussed. Now it is clarified that for a person of the Perfect [Teaching], each of the three—realm, wisdom, and practice—is complete with three, and only then is it called the marvelousness of practice. For instance, practice has the three of completeness, profundity, and exhaustiveness; giving rise to understanding based on principle is called the three of wisdom; the substance of principle is itself the three of the principle-nature. These sets of three do not depend on mutual necessity. Furthermore, taking the three of realm, wisdom, and practice to correspond to the three virtues, they are neither vertical nor horizontal.