法華玄義釋籤 8.30

8.30

次判中初云「戒聖行」等者，以有淺深故，於淺深判其麁妙；以證道同故，故隨順等亦得名妙。今復於次第分對四教者，以次第行豎，與四教行相同故。於中二：先約教判，次約五味。初約教中「律儀通攝眾」等者，大小乘眾通用律儀攝其分位，故各依律儀以定位次，是故菩薩在大則大、在小則小，故知菩薩在小乘眾，還依小乘位次而坐，在大乘眾，則依大乘位次而坐，故云用律儀定之，故不別立三乘位次。此語藏通菩薩，故云戒法是同。言「亦兼通」者，但兼通教出假菩薩隨界內機順真諦理耳，別人以中理為真。釋具足中先釋，次引多文證，其能如是，是名奉律者。觀心無生究竟持戒具如波離章中，心無內外及以垢淨名真奉律。「久修梵行」等者，此以久在二乘位中，名為久修。今聞開權，一切萬行同歸佛乘，名為果報。「羅睺羅密行」者，小乘亦云羅睺羅密行與《法華》何別？然大小不同，小乘以微細護持為密，如云羅云比丘不曾倚樹倚壁，不曾顧視，不曾與女人一言等。今《法華》中約其發迹，即以迹覆本名之為密，此語本在開權文中。引證意者，謂羅云比丘本持圓妙、迹示為麁，故但屬判麁妙中攝。「復次」下約五味判者，若約五支，即以初支以為初味，後支為後味，中間為三味。若束十戒為四教、四教為五味者，即以三藏為初味，圓教為後味，通別為三味，即通教如酪，別如二蘇，應以十行為生，十向為熟。

Next, in the evaluation, where it first says "noble practice of moral discipline," and so forth: because there is depth and shallowness, the crude and the subtle are evaluated according to that depth and shallowness; because realization of the Path is identical, "conforming" and the rest can also be called subtle. Now, as for further dividing them in sequential correlation with the four teachings, it is because sequential practices are vertical, identical in form to the practices of the four teachings. In this there are two parts: first, evaluation according to the teachings; second, according to the five flavors. In the first, evaluation according to the teachings, where it says "the monastic code encompasses all assemblies generally," and so forth: the Mahāyāna and Hīnayāna assemblies both generally use the monastic code to encompass their status; hence each relies upon the monastic code to determine rank and position. Therefore, when a bodhisattva is among the Mahāyāna, he conforms to the Mahāyāna; when among the Hīnayāna, he conforms to the Hīnayāna. Thus we know that when a bodhisattva is among a Hīnayāna assembly, he returns to sitting according to Hīnayāna rank and position; when among a Mahāyāna assembly, he sits according to Mahāyāna rank and position. Hence it says that they use the monastic code to determine it; therefore separate ranks for the three vehicles are not established. This speaks of the bodhisattvas of the Tripiṭaka and Common teachings; hence it says the Dharma of discipline is identical. When it says "it also combines the Common," this merely combines the bodhisattva of the Common Teaching who emerges from emptiness into provisionality, following the capacities within the realms and conforming to the truth of the real; the person of the Separate Teaching takes the middle truth as the real. In explaining "endowment," it first explains, and next cites many texts as proof: one who can be like this is called "upholding the Vinaya." In contemplating the mind as unarisen, one ultimately observes the precepts, fully as in the chapter on Upāli: when the mind is without internal or external, defilement or purity, this is called truly upholding the Vinaya. As for "having long cultivated brahma practices," and so forth: because one has long been in the stages of the two vehicles, this is called "having long cultivated." Now, hearing the opening of the provisional, all myriad practices return together to the Buddha vehicle, which is called the fruit-reward. As for "Rāhula's secret practice": the Hīnayāna also speaks of Rāhula's secret practice; what is the difference with the Lotus Sūtra? However, the Mahāyāna and Hīnayāna are not the same. The Hīnayāna takes subtle and meticulous guarding and observing as "secret," as in saying that the monk Rāhula never leaned against a tree or wall, never looked about, never spoke a single word to a woman, and so on. Now, in the Lotus Sūtra, it is understood in terms of manifesting traces: that is, the traces concealing the origin is called "secret." This statement originally belongs to the text on opening the provisional. The intention in citing the proof is that the monk Rāhula originally upheld the perfect and subtle, but showed the crude in his traces; thus it belongs merely to being subsumed under evaluating the crude and the subtle. From "Furthermore" below, the evaluation according to the five flavors: if according to the five branches, then the first branch is taken as the first flavor, the last branch as the last flavor, and the intermediate ones as the three flavors. If one gathers the ten precepts into the four teachings, and the four teachings into the five flavors, then the Tripiṭaka Teaching is taken as the first flavor, the Perfect Teaching as the last flavor, and the Common and Separate teachings as the three flavors—that is, the Common Teaching is like curd, and the Separate is like the two kinds of ghee; one should take the ten practices as raw [ghee] and the ten dedications as clarified [ghee].