法華玄義釋籤 9.9

9.9

次無量中二，先四諦，次弘誓。先四諦中三：先與小對辨，次「此慧」下正釋，三「二乘」下對斥二乘以顯真正。初文二：先引經，次「若是」下釋經意。初文者，先迦葉難，次佛答。難中云「所不說者如十方土」者，如《止觀》第七記。次四諦如文。顯正中，「脈」是苦，「病」是集，「藥」是道，「差」是滅。又言「診脈」者，總舉治病之方。「識病」如《止觀》中知病，「精藥」如《止觀》中識藥，「得差」如《止觀》中授藥。次弘誓等諸行中成種種眾生淨種種佛土，如《止觀》第二記。總而言之，無量四諦慧具如從空入假破法遍。

Next, [the section on] the immeasurable has two parts: first, the four truths; next, the great vows. In the first part on the four truths, there are three: first, distinguishing in contrast to the Hinayana; next, the direct explanation from 'this wisdom' downward; third, refuting the two vehicles in contrast from 'the two vehicles' downward to reveal the genuine and correct. The first passage has two parts: first, citing the sūtra; next, explaining the meaning of the sūtra from 'if so' downward. In the first passage, first is Kāśyapa's objection, and next is the Buddha's answer. Regarding 'what has not been spoken is like the lands of the ten directions' in the objection, it is as recorded in the seventh [fascicle] of the Zhiguan. Next, the four truths are as in the text. In revealing the correct: 'pulse' is suffering, 'illness' is origination, 'medicine' is the path, and 'cure' is cessation. Moreover, saying 'taking the pulse' generally adduces the methods of treating illness. 'Diagnosing illness' is like knowing the illness in the Zhiguan, 'selecting medicine' is like recognizing the medicine in the Zhiguan, and 'attaining cure' is like administering the medicine in the Zhiguan. Next, in the great vows and other practices, maturing various sentient beings and purifying various Buddha lands are as recorded in the second [fascicle] of the Zhiguan. In summary, the wisdom of the immeasurable four truths is fully like the universal dismantling of dharmas when entering the provisional from emptiness.