法華玄義釋籤 6.2

6.2

Next is the explanation of conforming to wisdom: setting aside what is seen by the minds of worldly people, it solely clarifies the two truths seen by sages, independently forming one round. Within this there are five parts: first, establishing the marks; second, from "like eyes..." onwards, raising an analogy; third, from "further, like..." onwards, citing facts; fourth, from "Pitan..." onwards, using an analogy again to reveal the profound superiority of the two truths; fifth, from "therefore the sūtra..." onwards, citing the teachings to conclude with the names. The Buddha abides in the ultimate stage; therefore, the ultimate stage is cited to prove the superiority of wisdom and to conclude the attainment of the names. In the first text, "awakening to principle" is seeing the real, and being furthermore able to discern the conventional truth; hence one knows that conforming to wisdom possesses both of the two truths. In the analogy, "form and emptiness" analogizes the two truths. In citing facts, close facts are cited to compare with distant principle: entering phenomenal dhyāna is like "awakening to the real"; the body becoming insubstantial and the mind open and clear is like "discerning the conventional". In the analogical demonstration, delusions of view are like the "small cloud", and delusions of thought are like the "great cloud". "Uncontaminated" refers to seeing the real; "worldly wisdom" refers to discerning the conventional. In concluding with the names, the failings of the ordinary are cited to reveal the attainments of the sage; hence one knows that the two truths of the sage are complete. The fourth concluding text is obvious.