法華玄義釋籤 9.14

9.14

三從「今釋」去引經廣釋，即大師自釋。此二十五三昧即《大經》釋聖行文末在第十三卷中具足列名，於中二：先正釋，次釋疑。初又二：先通釋別名意，次「通釋」下正釋。初文中二：初正明四意，次「雖有」下簡示。初文四義即四悉意，次第對四意如文。言「隨時」等四名者，此二十五名皆是隨時趣爾而立，即是通意；故世界義通下三悉，已下三名即是別意。言「隨義便」者，如月光日光青黃白等。言「對治」者，如熱焰不退歡喜等。言「依理」者，如常樂我等。故知四義即是四悉意也。次簡示中言「多用對治」者，於前四義對治意多，如隨便及理猶兼對治。如日光三昧，初出於東，即是隨便；日能破暗，即是對治。月光青等，準此可知。唯有注雨一向純是生善意也。常樂我等名雖似理，義而求之，既三諦常破於三常，以三諦樂破於二苦，以三諦我破不自在，故知此三亦兼用對治，是故云「多」。

Third, from "Now to explain" onward, citing the sūtra to explain extensively, is the Great Master's own explanation. These twenty-five samādhis are fully listed by name at the end of the text explaining holy conduct in the thirteenth fascicle of the Great Sūtra. In this there are two parts: first, the explanation proper; next, resolving doubts. The first part also has two: first, a general explanation of the purport of the distinct names; next, the explanation proper beginning with "A general explanation". In the first part there are two: first, directly clarifying the four purports; next, selecting and indicating beginning with "Although there are". The four meanings in the first text are precisely the purports of the four siddhāntas, corresponding in sequence to the four purports as in the text. As for the four designations such as "according with the time": these twenty-five names are all established casually according with the time, which is the general purport; thus the mundane meaning runs through the lower three siddhāntas, while the three names below are distinct purports. As for "according with the convenience of meaning", it is like moonlight, sunlight, blue, yellow, white, and so on. As for "antidote", it is like fiery flame, non-retrogression, joy, and so on. As for "relying on principle", it is like eternity, bliss, self, and so on. Therefore we know that the four meanings are precisely the purports of the four siddhāntas. Next, in selecting and indicating, the phrase "mostly using antidotes" means that among the previous four meanings, the purport of antidotes is frequent; for instance, according with convenience and principle still combine with antidotes. Like the sunlight samādhi: its first emergence in the east accords with convenience; that the sun can destroy darkness is the antidote. Moonlight, blue, and so forth may be understood by analogy with this. Only pouring rain is entirely and purely the intention of generating the wholesome. Although names such as eternity, bliss, and self appear to be principle, seeking them through their meaning, since the eternity of the three truths breaks the three eternities, the bliss of the three truths breaks the two sufferings, and the self of the three truths breaks non-sovereignty, we therefore know that these three also combine with the use of antidotes; hence it says "mostly".