法華玄義釋籤 8.26

8.26

圓教增數，亦先廣，次略指。初文且增至十法者，為取十乘觀法故也。餘行並是當門得益而為始終，今此十法始終具足將送行者至初住故。初一行中若始終論之亦須具十，且以法界為正未及餘行，法界即是十中不思議境。言「繫緣」等及「一切無礙人」等，如《止觀》第一記。此圓增數其名乃通、體必異漸，《止觀》文中雖以止觀釋繫緣義，今取所繫所念即實相境為一法也。言「一切無明等」者，釋上能繫能念之功用也，止故永寂，觀故如空。「此之」下重明行之功能，一切菩薩無異行故，皆悉由之出於二死，從因至果，唯用一法，智無異照名為等觀，行無異趣名為等入，解慧觀成寂然止成，兩處三界無復過上。「匹」謂匹類。「增二法」等者，寂照止觀，無作三學無作道品。初四念處言「五門禪」者，如《淨名》迦旃延章五門是也，取結成雙非以顯中道，為圓五門。如云諸法畢竟不生不滅，是非常非無常義，五受陰洞達空無所起，是非苦非樂義，諸法畢竟無所有，是非空非有義，於我無我而不二，是非我非無我義。寂滅之義名通大小，不須雙非，即名以顯中道之義，即圓五門也。「亦名五行」等至第六卷更釋。六波羅蜜，於一心中以六即位度二死岸。七善者，疏云「夫七善之語通於大小」，今局在圓七善也。一、初中後善是序正流通時節善，二、其義深遠名為義善，三、其語巧妙名為語善，四、純一無雜名為獨一善，五、具足名為圓滿善，六、清白名為調柔善，七、梵行之相名為慈悲善。亦應細分諸教七異，以顯《法華》獨顯圓七是今文意。始四念至八道，具如《止觀》道品中。九種大禪唯在別圓，今意非別，列釋具在法界次第，彼亦未分別圓之異，若欲分之約境約智以分行相。十種境，如《止觀》。陰等十境唯在三教，今是圓人所觀境界，故云「十境」，觀已俱成不思議故。「十乘」者，亦義通四教，今非前三，乃至百億例此判之。次「然增數」下判前約教又二：先約四教以判麁妙，次約今經重顯妙行。前四中圓已屬今經，為明行相故重別辨，如前境智皆引當文為證故也。始從一法終至六法，皆是四安樂之相狀也，為成增數故以四法同共列之。又四安樂行中，止觀應屬二法，三業應屬三法，誓願亦屬四法。又前所列圓教十數總在今經，然名義等尚通諸部，是故更對增六之法，名之與義全屬此經。三開如文。

For the increasing numbers in the Perfect Teaching, it is also first extensive and then brief in pointing them out. The initial text provisionally increases up to ten dharmas in order to adopt the contemplation methods of the ten vehicles. Other practices each bring benefit at their respective gates from beginning to end, whereas these ten dharmas are complete from beginning to end and escort the practitioner to the first stage of abiding. In the first single dharma, if discussed from beginning to end, it must also possess all ten; provisionally, the Dharma realm is taken as primary before reaching the remaining practices, and the Dharma realm is precisely the inconceivable realm among the ten. Regarding "tying the mind to conditions," etc., and "all unhindered persons," etc., it is as explained in the notes on the first fascicle of *Zhiguan*. The names in this Perfect increasing number are shared, but their essence is definitely distinct from the gradual. Although the text of *Zhiguan* explains the meaning of tying the mind to conditions in terms of cessation and contemplation, here the object to which one is tied and mindful—namely, the realm of true reality—is taken as the single dharma. The statement "all ignorance, etc." explains the function of the aforementioned ability to tie and be mindful: because of cessation it is eternally tranquil, and because of contemplation it is like space. The passage from "this..." below reiterates the function of the practice: because all bodhisattvas have no divergent practice, all emerge from the two kinds of death by means of it; from cause to fruit, they employ only this single dharma. Wisdom having no divergent illumination is called equal contemplation; practice having no divergent destination is called equal entry. When the contemplation of understanding and wisdom is accomplished, tranquil cessation is accomplished; across both places and the three realms, there is nothing superior. "Match" means to be of the same class. Regarding "increasing to two dharmas," etc., they are quiescence and illumination, cessation and contemplation, the non-active three trainings, and the non-active aids to the path. In the initial four foundations of mindfulness, regarding the "five gates of dhyāna," they are like the five gates in the chapter on Kātyāyana in *Vimalakīrti*; taking the concluding double negation to reveal the Middle Way constitutes the five gates of the Perfect Teaching. For example, it is said that all dharmas ultimately do not arise and do not cease, which is the meaning of neither permanence nor impermanence; the five aggregates of appropriation are thoroughly penetrated as empty with nothing arising, which is the meaning of neither suffering nor pleasure; all dharmas are ultimately non-existent, which is the meaning of neither emptiness nor existence; regarding self and non-self, they are non-dual, which is the meaning of neither self nor non-self. The meaning of tranquil extinction is common in name to both Mahāyāna and Hinayana and does not require double negation; the very name reveals the meaning of the Middle Way, which is precisely the five gates of the Perfect Teaching. "Also called the five practices," etc., will be further explained in the sixth fascicle. As for the six pāramitās, they cross to the other shore of the two kinds of death through the stages of the six identities within a single mind. As for the seven good qualities, the commentary says: "The term 'seven good qualities' generally applies to both Mahāyāna and Hinayana," but now it is restricted to the seven good qualities of the Perfect Teaching: first, good in the beginning, middle, and end, which is goodness in terms of the times of the preface, main body, and dissemination; second, its meaning is deep and far-reaching, termed goodness of meaning; third, its words are skillful, termed goodness of words; fourth, it is pure and unmixed, termed goodness of uniqueness; fifth, it is complete, termed goodness of perfection; sixth, it is pure and spotless, termed goodness of pliancy; seventh, the characteristic of the brahma practice, termed goodness of compassion. One should also make detailed distinctions among the seven differences across the teachings, so that showing the *Lotus Sūtra* uniquely reveals the seven of the Perfect Teaching constitutes the meaning of the present text. From the initial four foundations of mindfulness to the eightfold path, it is fully as explained under the aids to the path in *Zhiguan*. The nine kinds of great dhyāna exist only in the Separate and Perfect teachings; the present intention is not the Separate. Their listing and explanation are fully found in the *Fajie cidi*, which also does not distinguish the difference between the Separate and Perfect; if one wishes to distinguish them, differentiate the characteristics of practice in terms of realm and wisdom. The ten kinds of realms are as in *Zhiguan*. The ten realms such as aggregates exist only in the three teachings; here they are the realms observed by a person of the Perfect Teaching, hence termed "ten realms," because once contemplated, they all become inconceivable. The "ten vehicles" also apply in meaning to the four teachings, but here they are not the previous three; and so on up to a hundred billion, which are classified by analogy to this. Next, the passage from "however, increasing numbers..." below classifies the preceding according to the teachings, also having two parts: first, classifying the coarse and the subtle according to the four teachings; next, reiterating the subtle practices in terms of the present sūtra. Among the previous four, the Perfect already belongs to the present sūtra, but to clarify the characteristics of practice, it is distinguished again separately, just as earlier the realm and wisdom both cited the pertinent text as proof. From one dharma to six dharmas, all are characteristics of the four peaceful and joyful practices; to complete the increasing numbers, they are listed together with the four dharmas. Furthermore, among the four peaceful and joyful practices, cessation and contemplation should belong to two dharmas, the three karmas should belong to three dharmas, and vows also belong to four dharmas. Furthermore, the ten numbers of the Perfect Teaching listed earlier are all included in the present sūtra, yet their names and meanings still apply to various other scriptures; therefore, by correlating them further with the dharmas increasing to six, the names and meanings entirely belong to this sūtra. The three openings are as in the text.