法華玄義釋籤 9.15

9.15

次正釋中又二：先釋通意，次各各別釋。以通冠別令別可解。初言「二十五名各四意」者，此之四意不出五行從始至終。初意者，菩薩發心本破自他諸有過患。過患者何？謂一一有各有三惑及以業相。第二意者，菩薩為破自他過患，最初發心脩習梵行起四弘誓。第三意者，發弘誓已，脩於聖行以填弘願，至初地時聖梵兩行一分成就證第一義天，從是已後方名天行。第四意者，自行既成，以本梵行利益於他，即病、兒兩行。次二十五相者，為欲別別銷名示相重廣釋耳。言「一一皆爾」者，且約教道歷有示相。菩薩元初委知諸有諸過患已，而達諸有四德妙理，總起四弘修於五行，自觀三諦行成化物。若得此意，以總冠別文義冷然。

Next, within the explanation proper there are also two parts: first, explaining the general purport; next, explaining each distinctly. Using the general to encompass the distinct makes the distinct understandable. First, as for "each of the twenty-five names has four purports": these four purports do not go beyond the five practices from beginning to end. As for the first purport: when the bodhisattva arouses the mind, it is fundamentally to break the faults and afflictions of the states of existence for oneself and others. What are the faults and afflictions? They mean that each and every state of existence has the three delusions as well as marks of karma. As for the second purport: in order to break the faults and afflictions of oneself and others, the bodhisattva initially arouses the mind, cultivates pure conduct, and gives rise to the four universal vows. As for the third purport: having aroused the universal vows, one cultivates holy conduct to fulfill the universal vows; upon reaching the first bhūmi, both holy and pure conduct are partially accomplished and one realizes the heaven of ultimate truth; only from then on is it called divine conduct. As for the fourth purport: one's own practice having been accomplished, one uses one's fundamental pure conduct to benefit others, which refers to the two practices regarding illness and children. Next, as for the twenty-five marks: they are simply a re-expansion to interpret the names and demonstrate their characteristics one by one. As for "each and every one is like this": this provisionally demonstrates the marks through the states of existence according to the instructional path. After the bodhisattva initially understands fully all the faults and afflictions of all states of existence, he penetrates the wonderful principle of the four virtues in all states of existence, comprehensively gives rise to the four universal [vows], cultivates the five practices, personally contemplates the three truths, and, having completed his practice, transforms living beings. If one grasps this intention, using the general to encompass the distinct, the textual meaning will be lucid and clear.