法華玄義釋籤 8.22

8.22

增二法中具如《止觀》第三記。今止謂戒門，觀謂四諦慧。又止謂苦諦，觀謂餘三。言「怛薩阿竭」者，古譯經論如來三號云「怛薩阿竭、阿羅訶、三藐三佛陀」，初句謂如來，次句謂應供，後句謂正遍知。晉宋已來譯經皆爾。晉安帝隆安年中僧伽婆譯《增一》云：「此之止觀，佛及弟子皆悉修習。」即此意也。如《婆沙》中五百比丘皆云所修止觀，展轉相讚云：「善哉！善哉！如來弟子所修皆同，佛亦如是。」

Regarding the dharmas increasing to two, it is fully as in the third record of the Zhiguan. Here, 'calming' refers to the gateway of precepts, and 'contemplation' refers to the wisdom of the four truths. Again, 'calming' refers to the truth of suffering, and 'contemplation' refers to the remaining three. As for 'Tathāgata,' ancient translations of sūtras and treatises gave the three titles of the Tathāgata as 'Tathāgata, Arhat, Samyaksaṃbuddha.' The first phrase means 'Thus Come'; the second phrase means 'Worthy of Offerings'; the latter phrase means 'Rightly and Universally Enlightened.' Sūtra translations from the Jin and Song dynasties onward were all like this. In the Long'an era of Emperor An of Jin, Saṅghadeva translated the Ekottarika-āgama, which says: 'This calming and contemplation are cultivated by both the Buddha and his disciples'—which has precisely this meaning. As in the Vibhāṣā, the five hundred monks all said that they cultivated calming and contemplation, praising one another in turn: 'Excellent! Excellent! What the disciples of the Tathāgata cultivate is all identical, and the Buddha is also like this.'