法華玄義釋籤 8.4

8.4

二展轉，又二：初明來意，次「思議」下正展轉相照。六境既展轉開合，故須六智隨其開合亦隨境轉照，若智隨境得名，是則諸智亦義同名異；名異故各照，義同故傳照，是則不可思議境智，一境一切境、一智一切智。如可思議中尚六界十如結攝一切異名諸境，諸境亦爾、諸智亦然，況不思議大小偏圓互相攝耶？故下結云諦融智融圓成開顯法華妙旨，若不見始終妙意，徒自云云何益者乎？於中又四：初正明傳照。次「如此等」下義當於判開，傳照如判，俱融如開。三「如此等」下義當開教見理，若見理時一切俱開。四略以智例境也。初文者，秖是以後智傳照前境，十如居初故不論智，據理亦應以十如智照於五境，是則六智一一皆能照於五境。如文可見，不須委論。若不解此，諸境諸智若大若小更相間入，若判若開互為法界，如何能識《法華》所宗？豈能了於一心妙境境智相稱，如何能見下諸妙文所依所發乃至化他不思議用？妙感妙應乃至眷屬並從此生，乃至本證亦不出此，人不見之謂為煩芿。

Second, mutual progression also has two: first, explaining the reason for what follows; next, from 'Conceivable' onward, directly illuminating the mutual illumination. Since the six objects mutually open and converge, the six wisdoms must also illuminate by following the objects according to their opening and converging. If the wisdoms obtain their names according to the objects, then the various wisdoms are also identical in meaning but different in name; because their names are different, each illuminates [its own], and because their meaning is identical, they transmit illumination. Thus, with inconceivable objects and wisdoms, one object is all objects, and one wisdom is all wisdoms. Just as among the conceivable, the six realms and ten suchnesses still encompass all objects of diverse names, and as the various objects are like this, the various wisdoms are also like this—how much more so for the inconceivable, where the Great and Small, the biased and the Perfect mutually encompass one another! Therefore it concludes below by saying that when truths are fused and wisdoms are fused, the subtle purport of the *Lotus Sūtra* in opening and revealing is perfectly achieved; if one does not see this subtle intent from beginning to end, of what benefit is it to talk in vain? Within this there are again four: first, directly illuminating transmitted illumination; next, from 'Such' onward, the meaning corresponds to evaluating and opening—transmitted illumination is like evaluating, and mutual fusion is like opening; third, from 'Such' onward, the meaning corresponds to opening the teachings and seeing the principle—when one sees the principle, all are completely opened; fourth, briefly comparing the objects by analogy with the wisdoms. The first text is merely using the subsequent wisdom to transmit illumination to the prior objects; because the ten suchnesses stand at the beginning, wisdom is not discussed; based on principle, one should also illuminate the five objects with the wisdom of the ten suchnesses, which means that each of the six wisdoms can illuminate the five objects. This can be seen from the text and does not require detailed discussion. If one does not understand this, with the various objects and various wisdoms, whether great or small, interpenetrating one another, and whether evaluated or opened, mutually serving as the dharma realm, how could one recognize what the *Lotus Sūtra* takes as its core? How could one comprehend the subtle object of the one mind, with object and wisdom corresponding to each other? How could one see what the various subtle texts below rely upon and produce, up to the inconceivable functions of transforming others? The subtle stimulus and subtle response, up to the retinue, all arise from this; even the root realization does not go beyond this. People who do not see this deem it cumbersome and confused.