法華玄義釋籤 9.31

9.31

次約觀心中為七：初明來意，次「即觀」下正釋，三「初心」下稱歎即五品位，四「初心」下況歎，五「地持」下引《地持》釋入位相，六「當知」下結位，七「是為」下辨異。初二三四如文。五引《地持》中云「自性」等者，九種大禪自性居初，於此禪中能發第二一切禪也。自性位在地前，一切禪位在初地，三昧具足，三昧是總行，五行是別行，五行皆依三諦三昧，故至初地三昧滿也。言「現法樂」者，現受法性之樂。種種事禪同一真性，故云「種性三摩跋提」，利生屬俗，故引此文證三諦也。次「當知次第」下判。三「若開」下開，還望次第若判若開，此中無可開也。次料簡中言「扶戒定慧」者，事戒、事定、前三教慧，並為扶事法故，具如《止觀》對治助開中說。今時行者或一向尚理則謂己均聖及執實謗權，或一向尚事則推功高位及謗實許權，既處末代不思聖旨，其誰不墮斯之二失？得《法華》意則初後俱頓，請揣心撫臆自曉沈浮。

Next, in terms of contemplating the mind, there are seven [parts]: first, clarifying the rationale for its introduction; second, under "namely contemplating...", directly explaining; third, under "the initial mind...", praising, which is the stage of the five grades; fourth, under "the initial mind...", praising by comparison; fifth, under "the Dichi...", citing the Dichi to explain the characteristics of entering the stages; sixth, under "one should know...", concluding the stages; seventh, under "this is...", distinguishing differences. The first, second, third, and fourth are as in the text. In the fifth, citing the Dichi, regarding "intrinsic nature", etc.: among the nine kinds of great dhyāna, intrinsic nature resides first, and within this dhyāna one is able to generate the second, 'all-dhyāna'. The stage of intrinsic nature is prior to the bhūmis; the stage of all-dhyāna is at the first bhūmi, fully endowing the samādhis; samādhi is the general practice, and the five practices are the particular practices; the five practices all rely on the samādhi of the three truths, and therefore upon reaching the first bhūmi, the samādhi is perfected. Regarding "experiencing the bliss of dharmas in the present": one presently experiences the bliss of the Dharma-nature. The various phenomenal dhyānas share the identical single true nature, hence it is called "the samāpatti of the lineage"; benefiting sentient beings pertains to the conventional, and therefore this passage is cited to verify the three truths. Next, under "one should know that sequentially...", it evaluates. In the third, under "if opened...", it opens; looking back at the sequence, whether evaluating or opening, in this [contemplation of the mind] there is nothing to open. Next, in the analytical clarification, regarding "supporting morality, concentration, and wisdom": phenomenal morality, phenomenal concentration, and the wisdom of the preceding three teachings all serve to support phenomenal dharmas, fully as explained in the Zhiguan under 'counteracting and aiding opening'. Present-day practitioners either exclusively prize the principle and thus claim that they are equal to the sages, grasping at the real and slandering the provisional; or they exclusively prize phenomena and thus push attainment back to high stages, slandering the real and assenting to the provisional. Existing in the Latter Age without reflecting upon the sage's intent, who among them does not fall into these two errors? If one grasps the intent of the Lotus Sūtra, then beginning and end are both sudden; please examine your heart, stroke your chest, and know for yourself whether you are sinking or floating.