妙法蓮華經玄義 6.2

6.2

○第六明感應妙者，上來四妙名為圓因，三法祕藏名為圓果：境妙究竟顯，名毘盧遮那；智妙究竟滿，名盧舍那；行妙究竟滿，名釋迦牟尼。三佛不一異、不縱橫，故名妙果。《釋論》云：「稽首智度無子佛」者，果地圓極非復因位，故稱無子。果智寂照，有感必彰，故明感應妙也。即為六：一、釋感應名。二、明相。三、明同異。四、明相對。五、明麁妙。六、明觀心。

VI. Clarifying the subtlety of stimulus and response. The four subtleties discussed above are called the perfect cause, while the secret storehouse of the three dharmas is called the perfect fruit: the subtlety of the objective realm being ultimately revealed is called Vairocana; the subtlety of wisdom being ultimately perfected is called Rocana; the subtlety of practice being ultimately perfected is called Śākyamuni. The three buddhas are neither one nor different, neither vertical nor horizontal; therefore they are called the subtle fruit. The Treatise says: 'Bow the head to the childless Buddha of wisdom-pāramitā.' The stage of the fruit is the perfect culmination and is no longer a causal stage; therefore it is called childless. The wisdom of the fruit is quiescent yet illuminating; whenever there is a stimulus, it is bound to become manifest. Therefore, the subtlety of stimulus and response is clarified. It has six parts: 1. Explaining the names of stimulus and response; 2. Clarifying their characteristics; 3. Clarifying their identity and difference; 4. Clarifying their mutual pairing; 5. Clarifying coarseness and subtlety; 6. Clarifying contemplation of mind.