法華玄義釋籤 9.27

9.27

次料簡中二：先問、次答。初「問聖行證三地」等者，經中戒聖行文末結云「即得證於初不動地」，定聖行文末結云「證堪忍地」，慧聖行文末結云「證無所畏地」，故今判云從淺至深。若不次第一心中證，故非條然。梵行者慈悲喜文末結云「證一子地」，次捨文末結云「證空平等地」，前三是事，後一是理，故今判云行有事理故證二地，故以為難。次答中為三：初約因果別故有證無證，次「又有」下約別圓以判，三「又地前」下明圓別互融。初二如文。互融中二：初明互融以顯文意，次還約別釋以辨文相。初言地前非不脩圓，顯圓義也；登地非無有別，顯別義也。仍依教道故登地猶別。次仍依文別判者，又二：初明地前顯別，次明登地同圓。初文者如向問中所釋，從淺至深三地至果各得其名，是故聖行三地各證，當知地前戒定兩行雖復立名，未若初地與無畏同結，故云「至深」。次明登地同圓者，即是融前地前諸行，又為四：初融前三地，至初地時並從果攝，從勝立此三地之名。次「無畏地」下，即此三地得名之由，至初地時具四德，故得三地名。得非前後，故三地同時。三明別圓之意，為二：先法、次譬。譬中云「朝三暮四」者，莊周明狙公賦杼，「杼」字似與反，亦可甚與反，即斟酌也。非今所用，字即從手，今所用者字應從木，亦云栗也。「狙」者猨也。《說文》云「玃屬」。「賦」者布與也，亦平量也。朝三暮四眾狙皆怒，朝四暮三眾狙皆悅。司馬彪曰：「三升四升，數則不別、用時不同。」今地前地上明圓明別亦復如是，赴機說異理實無差。四從「登地」去融前五行自他因果各別，今至初地前次第行至此同成地地中法，盡成地地五行之相。又三：初融自行，次融化他，三誡勸。自行是聖行天行，至初地時同成初地天行故也。次融化他中二：梵行是化他根本，病兒是化他之相，亦是體用，故此三行至初地時同成初地化他體用也。三「佛地」下誡勸。

Next, in the discernment (liaojian), there are two parts: first the question, second the answer. First, regarding the question 'Noble practice realizes three bhūmis,' etc.: at the end of the text on the noble practice of precepts, the sūtra concludes, 'one immediately attains realization of the first imperturbable bhūmi'; at the end of the text on the noble practice of concentration, it concludes, 'realizes the bhūmi of forbearance'; at the end of the text on the noble practice of wisdom, it concludes, 'realizes the bhūmi of fearlessness.' Therefore, it is now classified as going from shallow to deep. In the non-gradual, realization occurs in a single mind, hence they are not separate. Regarding brahma practice, at the end of the text on kindness, compassion, and joy, it concludes, 'realizes the bhūmi of an only child'; next, at the end of equanimity, it concludes, 'realizes the bhūmi of empty equality.' The former three are phenomenal (shì), and the latter one is noumenal (lǐ); hence it is now classified that because practice has phenomena and principle, it realizes two bhūmis, which is raised as an objection. In the reply, there are three parts: first, that due to the difference between cause and fruit, there is realization and non-realization; second, from 'furthermore there is' onward, classifying according to the Separate and Perfect [teachings]; third, from 'furthermore, prior to the bhūmis' onward, clarifying the mutual integration of the Perfect and Separate. The first two are as in the text. In mutual integration there are two parts: first, clarifying mutual integration to reveal the meaning of the text; second, returning to an interpretation according to the Separate to differentiate the textual aspects. First, saying that prior to the bhūmis is not without cultivating the Perfect reveals the meaning of the Perfect; ascending the bhūmis is not without the Separate reveals the meaning of the Separate. Still relying on the instructional path (jiaodao), ascending the bhūmis is still Separate. Next, still classifying separately according to the text has two parts: first, clarifying that prior to the bhūmis reveals the Separate; second, clarifying that ascending the bhūmis is identical with the Perfect. The first part is as explained in the question just above: going from shallow to deep, each of the three bhūmis receives its name upon reaching the fruit; therefore, each of the three bhūmis is realized in noble practice. One should know that although the two practices of precepts and concentration prior to the bhūmis have names established, they are not like the first bhūmi being concluded together with fearlessness; hence it is called 'reaching the profound.' Next, clarifying that ascending the bhūmis is identical with the Perfect is integrating the aforementioned practices prior to the bhūmis, which further has four parts: first, integrating the former three bhūmis—upon reaching the first bhūmi, all are subsumed under the fruit, and these names of three bhūmis are established based on excellence. Second, from 'fearlessness bhūmi' onward, this is the reason why these three bhūmis receive their names: upon reaching the first bhūmi, one is replete with the four virtues, and therefore attains the names of the three bhūmis. Their attainment is not sequential, so the three bhūmis are simultaneous. Third, clarifying the meaning of the Separate and Perfect has two parts: first the Dharma, second the metaphor. In the metaphor, regarding 'three in the morning and four in the evening': Zhuang Zhou explained that the monkey keeper distributed acorns. The character *zhu* is pronounced like *yu* (s-y), or also *shen-yu*, meaning to deliberate/measure; it is not what is used here. The character [for deliberate] has the hand radical; what is used here should have the wood radical, also said to be chestnuts. *Ju* means monkeys; the *Shuowen* says 'a type of ape.' *Fu* means to bestow, and also to measure evenly. 'Three in the morning and four in the evening' made all the monkeys angry; 'four in the morning and three in the evening' made all the monkeys pleased. Sima Biao said: 'Three sheng and four sheng—the quantity is not different, but the times of use differ.' Now, explaining the Perfect and the Separate prior to and upon the bhūmis is also like this: preaching differences to match capacities, in actual principle there is truly no difference. Fourth, from 'ascending the bhūmis' onward, it integrates the former five practices, in which cause and fruit for oneself and others were distinct; now, upon reaching the first bhūmi, the preceding gradual practices together become the dharmas within each and every bhūmi, completely becoming the aspects of the five practices in each and every bhūmi. This also has three parts: first, integrating practice for oneself; second, integrating transforming others; third, admonition and exhortation. Practice for oneself consists of noble practice and divine practice, because upon reaching the first bhūmi they together become the divine practice of the first bhūmi. Next, in integrating transforming others, there are two parts: brahma practice is the root of transforming others, while sick and infant practices are the aspects of transforming others, and are also essence and function; therefore, upon reaching the first bhūmi, these three practices together become the essence and function of transforming others in the first bhūmi. Third, from 'Buddha bhūmi' onward is the admonition and exhortation.