妙法蓮華經玄義 6.60

6.60

二明應有麁妙者，聖人慈悲誓願，願持於行，如物有膠，任運與機相著。故慈善根力，手出師子。若無誓願，雖觀苦、樂，不能拔、與。以慈力故，隨機麁、妙，先熟先應，後熟後應。三藏、通教等聖，亦得有應，但是作意神通，譬如圖寫，經紀乃成，覈論無本。何者？灰身滅智，無常住本，約何起應？若別接通，別惑未斷，亦不得應，縱令赴物，皆名麁應也。若別、圓兩教，初心伏惑，未能有應。初地、初住三觀現前，證二十五三昧。法身清淨，無染如虛空，湛然應一切，無思無念隨機即對。如一月不降，百水不升，而隨河短長，任器規矩，無前無後一時普現，此是不思議妙應也。又如明鏡，表裏清澈，一像千像，無所簡擇，不須功力，任運像似，是名妙應。此是相待論感應妙也。

Second, in clarifying that responses have the crude and the subtle: the loving-kindness, compassion, and vows of the sages sustain their practices, like glue to an object, spontaneously adhering to the spiritual capacity. Therefore, by the power of the root of goodness of loving-kindness, lions emerge from their hands. If there were no vows, though they might contemplate suffering and joy, they would be unable to uproot or confer them. By the power of loving-kindness, in accordance with the crude or subtle nature of the capacity, those mature first are responded to first, and those mature later are responded to later. Sages of the tripiṭaka and shared teachings can also have responses, but these are only intentional supernormal powers; like drawing and painting, they are completed through deliberate management, but upon careful examination have no foundation. Why? Their bodies are reduced to ashes and their wisdom is extinguished; having no permanent foundation, on what basis could they give rise to responses? If the distinctive teaching incorporates the shared teaching, but distinctive afflictions are not yet severed, they also cannot have responses; even if they go out to beings, these are all termed crude responses. If in both the distinctive and perfect teachings, those at the initial mind merely subdue afflictions, they cannot yet have responses. When the three contemplations become manifest before those at the initial stage [of the distinctive teaching] and initial dwelling [of the perfect teaching], they realize the twenty-five samādhis. The dharma-kāya is pure, undefiled like empty space, serenely responding to all; without thought or conceptualization, it matches immediately according to capacity. Just as a single moon does not descend, and a hundred bodies of water do not ascend, yet according to the length of the river and the shape of the vessel, it manifests universally at once without before or after—this is the inconceivable subtle response. Moreover, it is like a bright mirror, clear inside and out; whether one reflection or a thousand reflections, it makes no distinctions, requires no effort, and spontaneously reflects them: this is called the subtle response. This is the subtlety of stimulus and response discussed in mutual relativity.