法華玄義釋籤 12.2

12.2

Part three, 'Evaluating the Crude and the Subtle', has two sections: first, in terms of the four teachings, and next, in terms of the five flavors. In the first section, on the four teachings, there are two parts: namely, the three crude and the one subtle. The first three [crude teachings] form three parts. First, the Tripiṭaka Teaching has four subdivisions: first, clarifying the three characteristics; next, from 'Since it is...' onward, clarifying the teaching's intention; third, from 'Not seeing...' onward, citing scriptural proof; fourth, from 'Half-letters...' onward, passing judgment. The first subdivision also has two parts: first, a general explanation of the three dharmas, and next, from 'Four bases of mindfulness...' onward, explaining the culmination reached by the three dharmas. Regarding 'half-letters', the fifth fascicle of the Great Sūtra says: 'Suppose there is an elder who has only one son, whom he continually loves and fondly longs for without cease. He takes him to a teacher, wishing him to receive an education, but fearing he will not complete it quickly, he promptly brings him back. Because of his loving care, day and night he diligently teaches him the half-letters, but does not instruct him in the Vyākaraṇa treatise because the child's strength is not yet up to it.' The 'half-letters' refer to the nine classes of scriptures. The 'Vyākaraṇa treatise' refers to the correct and equal (vaipulya) scriptures; here they are called vaipulya scriptures in the sense that their principle is equal, not meaning the raw-curds vaipulya of seasoning and reproof. Next, within the Shared Teaching there are two parts: first, explaining the three dharmas, and next, judging them. The first passage has two parts: first, a general explanation, and next, from 'Dry wisdom...' onward, explaining the culmination reached. Next, within the Separate Teaching there are three parts: first, explaining the three dharmas; next, from 'Conditioned cultivation...' onward, explaining the teaching's intention; third, from 'If so...' onward, judging them. The first passage also has two parts: first, a general explanation of the three dharmas, and next, from 'Ten faiths...' onward, explaining the culmination reached by the three dharmas. Next, in explaining the Perfect Teaching, there are two parts: first, the direct explanation, and next, from 'Therefore at Waguan...' onward, verification through present affairs. The first part also has two parts: first, the direct explanation of the three dharmas, and next, explaining the culmination reached. The first also has two parts: first, the direct explanation, and next, from 'Merely identifying the tathāgatagarbha as broad...' onward, explaining and establishing it by means of the great carriage. The first passage also has two parts: first, the direct explanation, and next, from 'Merely identifying...' onward, harmonizing and unifying them. The first passage discusses the two in terms of the true aspect, precisely because it treats function directly upon substance. As for further harmonizing and unifying them, it is feared that those who have not understood may still consider the two meanings distinct; therefore, the three dharmas are successively fused together. Within this there are four phrases: the first phrase takes the empty storehouse as real, the fourth phrase takes the real as the empty storehouse, and the middle two phrases merely say that emptiness is the storehouse and the storehouse is emptiness. This phrasing is still succinct, the value being in grasping the meaning. If the middle two phrases were preserved in full, they should say: 'Emptiness is the storehouse-real, and the storehouse-real is emptiness; the storehouse is the emptiness-real, and the emptiness-real is the storehouse'—which would constitute three pairs and six phrases. Next, in explaining and establishing this through the substance and function of the carriage, there are two parts: first, explaining the identity and fusion within the substance; next, from 'Also identifying...' onward, explaining the identity and fusion with the equipped furnishings. The substance of the carriage is the identity of inherent principle. The equipped furnishings refer to explaining identity with respect to practice. The first passage has three pairs: first, from 'Merely identifying...' onward, it clarifies that the substance possesses function, and is therefore lofty and broad. The next two pairs clarify the mutual identity of substance and function: the first pair clarifies that function is substance, and is therefore neither lofty nor broad; the next pair clarifies that substance is function, and is therefore both lofty and broad. However, the third pair is not different from the first pair; it is in contrast to the second that the third is clarified. Thus, the first pair says 'merely identifying' because the substance is the empty storehouse, clarifying that the substance is lofty and broad; if one carefully inquires into this meaning, the similarities and differences can be seen. Regarding 'tathāgatagarbha', it is fully detailed at the end of the lower fascicle of the Zhancha jing. Next, 'incorporating the equipped furnishings' refers to the equipped furnishings of the great carriage, and thus they are not different. Its meaning can thus be seen in the combined practice of the primary and auxiliary in the Zhiguan. Within this there are two parts: first, the explanation, and next, concluding their non-difference through the inconceivable. Next, in explaining the culmination reached by the three dharmas, there are two parts: first, the explanation, and next, citing scriptural proof. In the explanation, the three dharmas successively reach Wondrous Awakening, which is not the case in the other teachings; hence it is subtle. Because my cause is your effect, the three are all not subtle. Next, regarding the empirical verification: whenever the Great Master [Zhizhe] achieved subtle understanding at various places, in criticizing other masters he spared the feelings of contemporary people, and therefore merely said 'someone'. The five flavors can be understood from this.