English
English version Chapter 10, 'Citing to Refute the Ancient,' 'Questions and Answers for Selection,' etc., are mostly superficial understandings. If the ten dharmas are general and specific, the ten realms arise mutually, the ten dhyanas separate and combine, and the arising of the ten realms focuses solely on practice, then one must first understand clearly before one can cultivate and practice. 'Ten' is just an example, and can be simplified. For example, using the 'qualities of the path' (道品) to encompass the 'emptiness of phenomena' (法假中空), using this example to refute the remaining 'skandhas' (阴). Using the remaining 'afflictions' (使) and 'categories' (品) to compare with the initial category. Using 'succession' (相续) and 'dependence' (相待) to compare with the arising of 'causes' (因). Then, carefully explore and expand its meaning to extend the remaining text. When studying the Dharma, one must first think, so as not to misunderstand its meaning. If the 'ten dharmas' achieve contemplation, one only needs to thoroughly understand the root cause in the 'sense bases' (阴入). The remaining nine realms can only be set up for contemplation after enlightenment. Therefore, only the 'realm of distinction' (分别境) is distinguished among the nine realms. The ten contemplations under the realm are not meticulously and thoroughly distinguished, but only contemplate according to the transformation of the realm, not a broad explanation. Next, explaining the structure is further divided into two aspects: one is the structure of the text, and the other is the structure of the meaning. First, the structure of the text also has ten examples: one is the breadth and brevity of Dharma and metaphor. If the meaning of the Dharma is brief and the metaphor is extensive, then expand the text of the Dharma to match the metaphor, and do not only adhere to the brief meaning of the Dharma to restrict the text of the metaphor. Or, if the meaning of the Dharma is extensive and the metaphor is brief, then concentrate the meaning of the Dharma to correspond to the metaphor, or expand the metaphor to correspond to the Dharma, such as using the 'wish-fulfilling jewel' (如意珠) to metaphorize the 'inconceivable realm' (不思议境), etc. Or, if the meaning of the Dharma is specific and the metaphor is general, such as using a 'large cart' (大车) to metaphorize the 'ten dharmas' (十法), then expand that general metaphor to correspond to the ten dharmas. If using a well-painted 'superior hall' (胜堂) as a metaphor, there is no need to expand the correspondence, just combine it slightly. If the meaning of the Dharma and the metaphor are both general, such as using 'empty space' (虚空) to metaphorize the 'Dharma realm' (法界). If the meaning of the Dharma and the metaphor are both specific, then correspond and resolve according to the text, which can be understood intuitively. Second, the combination of Dharma and metaphor, the mutual existence of three, and the mutual non-existence, should be set up and used according to the situation, retaining or discarding them, and using them appropriately. Third, opening and closing oneself and others. Whenever chapters and categories are listed, there are openings and closings for oneself, such as the 'five briefs' (五略) corresponding to the 'ten extensives' (十广). There are openings and closings for others, such as using the 'ten extensives' to correspond to the 'five profound meanings' (五重玄义). There are openings and closings that mutually embrace, such as opening the top and closing the bottom. There are openings and closings established according to the meaning, such as 'embracing the Dharma' (摄法), etc. Opening six, opening four, etc., do not go beyond self, other, cause, effect, and the two meanings of the four meanings of the text, only in the 'appearance of one text' (一文相). Whether it is too much or too little, the amount is appropriate. The following numbers must reach ten, starting from the meaning. Then, extend or shorten, depending on the situation. Fourth, the commentary says 'etc.' (云云), if the above text already has it, or it widely exists in other scriptures, repeating the expansion will become cumbersome, or the extensive text is not necessary, if the interpreter needs a detailed place, then extract the key points and indicate them. --------------------------------------------------------------------------------
Chinese
传写者有阙须填。五者破立存没。如破古师及破邪僻。其义坏已不须更存。纵存其名不用其义。或小有不当则有去有取。若破偏破小破己必立。为成一家不思议理。为逗一代不思议化等。六者长短不同。若大小法相问答研核。法喻对当章门开合。则随文消释无俟远求。如不思议境等及破法遍。必观历初后寻求中间。或结长就短。或演短令长。是故皆须远腾文势方可碎释。碎释文显必融碎令全。使文理通畅。令一家行门归趣有在。或总别二释。则以总冠别。别释义长则揽别归总。七者法喻隐显。若法隐喻显则求喻意以消法。若法显喻隐则求法意以消喻。喻望于合显隐例然。是则不失文旨上下相承。八者问答迷解。若迷问而不迷答。则求答意以设问。若迷答而不迷问。则研问文以成答。或问从答生。或孤然释妨。或因答作并。或从答设难。或答顺于问。或答违于问。或答杜于问。或答开问端。九者举例消文。如六度之文。或语势兼含应以教定之。使六文一类。若谛若缘诸法皆尔。十者以教定法。皆随其教体以立义宗。或名偏意圆从体以定。二者义体势亦为十例。一者部体本意凡欲释义。先思部类。如法华玄。虽诸义之下皆立观心。然文本意明五重玄义出诸教上。则教正观旁。托事兴观义立观心。教中则以权实本迹为主。常 现代汉语译本 传写者有遗漏需要补全。五是破立存没。例如驳斥旧师的观点以及破除邪门歪道。那些错误的道理既然已经被驳倒，就不需要再保留。即使保留其名，也不采用其义。或者稍微有些不恰当的地方，就有所扬弃。如果破斥片面的、狭隘的、自我的观点，就必须树立新的观点，为了成就一家之言中不可思议的道理。为了适应一代人的根器而施展不可思议的教化等等。六是长短不同。如果大小乘佛法、法相之间相互问答研讨，用比喻来对应说明，章节的开合，那么就随着文句来解释，不需要舍近求远。例如不可思议的境界等等以及破斥普遍存在的错误观点，必须观察其从开始到最后的过程，寻求其中的关键。或者总结长的内容使其简短，或者将短的内容加以发挥使其详尽。因此，都需要从长远的角度来理解文章的脉络，才能进行细致的分析。细致分析文章显现其意义后，必须将其融合为一个整体，使文章的条理通顺。使一家宗派的修行门径和归宿有所依据。或者有总说和别说两种解释方法，那么就用总说来统领别说。如果别说的意义很长，那么就将别说归纳到总说中。七是法喻隐显。如果佛法隐晦而比喻显明，那么就探求比喻的含义来理解佛法。如果佛法显明而比喻隐晦，那么就探求佛法的含义来理解比喻。比喻与佛法的结合，显明或隐晦的情况都是如此。这样就不会失去文章的主旨，上下连贯。八是问答迷解。如果提问的人迷惑不解，而回答的人明白，那么就探求回答的含义来设置提问。如果回答的人迷惑不解，而提问的人明白，那么就研究提问的文句来完成回答。或者问题从回答中产生，或者单独解释妨碍理解的地方，或者因为回答而同时提出其他问题，或者从回答中设置难题，或者回答顺应提问，或者回答违背提问，或者回答阻止提问，或者回答开启提问的端绪。九是举例消文。例如六度（paramita）的文句，或者语言的语气兼有其他含义，应该用教义来确定其含义，使六度的文句成为一类。无论是真谛（satya）还是缘起（pratītyasamutpāda），诸法都是如此。十是以教义来确定佛法。都根据其教义的本体来确立义理的宗旨。或者名称偏颇而意义圆满，就从本体来确定。以上义、体、势也构成十个例子。一是部类和本体的本意，凡是想要解释义理，首先要思考其所属的部类。例如《法华玄义》，虽然在各种义理之下都确立了观心，然而文章的本意是阐明五重玄义超越其他教义。那么教义是主要的，观心是辅助的。依托事物来兴起观想，义理的确立在于观心。在教义中，就以权实（upāya-kauśalya and satya）、本迹（本门和迹门）为主。常 常
English
English version There are omissions by the scribe that need to be filled in. The five are destruction, establishment, existence, and non-existence. For example, refuting the views of old teachers and eliminating heretical and deviant paths. Since those erroneous principles have already been refuted, there is no need to preserve them. Even if the name is preserved, its meaning is not adopted. Or if there are slight improprieties, there is acceptance and rejection. If one refutes partial, narrow, and self-centered views, one must establish new views in order to achieve the inconceivable principles of a school. In order to adapt to the capacities of a generation and implement inconceivable teachings, and so on. Six is the difference in length. If there are questions and discussions between the Great and Small Vehicle Buddhist teachings, and between Dharmas and characteristics, using metaphors to correspond to explanations, and the opening and closing of chapters, then explain according to the sentences, without seeking far and wide. For example, the inconceivable realm and so on, and refuting universally existing erroneous views, one must observe the process from beginning to end and seek the key points within. Or summarize the long content to make it concise, or elaborate on the short content to make it detailed. Therefore, it is necessary to understand the context of the article from a long-term perspective in order to conduct a detailed analysis. After a detailed analysis of the article reveals its meaning, it must be integrated into a whole to make the article coherent. Make the practice path and destination of a school have a basis. Or there are two types of explanations, general and specific, then use the general to lead the specific. If the meaning of the specific is long, then summarize the specific into the general. Seven is the hidden and manifest of Dharma and metaphors. If the Dharma is obscure and the metaphor is clear, then seek the meaning of the metaphor to understand the Dharma. If the Dharma is clear and the metaphor is obscure, then seek the meaning of the Dharma to understand the metaphor. The combination of metaphor and Dharma, whether manifest or obscure, is the same. In this way, the main idea of the article will not be lost, and the upper and lower parts will be coherent. Eight is the confusion and understanding of questions and answers. If the questioner is confused and does not understand, but the answerer understands, then seek the meaning of the answer to set the question. If the answerer is confused and does not understand, but the questioner understands, then study the sentences of the question to complete the answer. Or the question arises from the answer, or explain the obstacles to understanding separately, or raise other questions at the same time because of the answer, or set difficult questions from the answer, or the answer conforms to the question, or the answer violates the question, or the answer prevents the question, or the answer opens the beginning of the question. Nine is to use examples to eliminate the text. For example, the sentences of the six perfections (paramita), or the tone of the language has other meanings, should be determined by the teachings to make the sentences of the six perfections a category. Whether it is the truth (satya) or dependent origination (pratītyasamutpāda), all Dharmas are like this. Ten is to determine the Dharma with the teachings. All establish the purpose of the doctrine according to the essence of its teachings. Or the name is biased and the meaning is complete, it is determined from the essence. The above meaning, essence, and potential also constitute ten examples. One is the original intention of the category and essence, whenever you want to explain the meaning, you must first think about the category to which it belongs. For example, the 'Profound Meaning of the Lotus Sutra', although it establishes contemplation of the mind under all kinds of meanings, the original intention of the article is to clarify the five profound meanings that surpass other teachings. Then the teachings are the main, and the contemplation of the mind is auxiliary. Relying on things to arouse contemplation, the establishment of meaning lies in the contemplation of the mind. In the teachings, the expedient means and truth (upāya-kauśalya and satya), the original and manifested (本門 and 迹門) are the main. Constant Constant --------------------------------------------------------------------------------