法華玄義釋籤 12.14

12.14

○六釋感應妙中二：先來意，次開章解釋。來意又三：初判前五妙，次「境妙」下果滿得名，三「果智」下正明感應來意，由果滿故，由機扣故。初文云「上四妙為因」者，位妙若立實通因果，為對三法且從因說。次文為二：先釋，次引證。初釋文言「境妙究竟滿名毘盧遮那」等者，前行妙初已融會此境智行三，三而論一、一而論三，及境等三各自具三等，具如《止觀》第二卷末指歸中文一德具三三各具三等。今且從於理事合說，以境智行而對三身。次引證中云「稽首智度無子佛」者，《大論》文初歸敬偈云：「智度大道佛善來，智度大道佛窮底，智度相義佛無礙，稽首智度無子佛。」古人論音云：言無子者，有四義不同，一者無等，一切眾生無與佛等。二云無礙，佛是法王於法自在。三云無子復有二義，一者就理，佛能體悟無生真理，名為無子；二者就事，如來生死種子已盡故名無子。四者無子亦有二義，一者般若名為佛母，母有七子，謂佛菩薩及辟支佛并四果人，即此七中佛最居長，故云無子；二者無明蔽中無有智慧種子，故云無子。今文中用第三第四二無子義，果智究竟感應義足。三正明來意中，且依《本業纓珞》云等覺照寂，妙覺寂照。

Section 6, explaining the subtlety of stimulus and response, has two parts: first, the purpose; second, opening the sections to explain. The purpose also has three parts: first, evaluating the previous five subtleties; second, from "subtlety of the objective realm" onward, the acquisition of names through the perfection of fruition; third, from "wisdom of fruition" onward, directly explaining the purpose of stimulus and response—arising because fruition is perfected and because capacity prompts it. In the first part, stating that "the above four subtleties are causes": if the subtlety of stages is established, it actually encompasses cause and fruit, yet in contrast to the three dharmas it is spoken of tentatively in terms of cause. The second part has two divisions: first, the explanation; second, citing proof. In the first, the explanation states: "The ultimate perfection of the subtlety of the objective realm is named Vairocana," and so forth. Earlier, at the beginning of the subtlety of practice, these three—objective realm, wisdom, and practice—were already integrated: discussing one as three, three as one, and the objective realm and the others each possessing the three, fully as in the concluding section at the end of the second fascicle of the Zhiguan, where one virtue possesses three, each of the three possesses three, and so forth. Here they are temporarily spoken of by combining principle and phenomena, matching the objective realm, wisdom, and practice to the three bodies. Next, in citing proof, it states, "I bow to the Buddha, the childless one of the perfection of wisdom." The introductory verse of homage in the Da zhidu lun says: "The Buddha came well along the great path of the perfection of wisdom, / The Buddha reached the bottom of the great path of the perfection of wisdom, / In the characteristics and meanings of the perfection of wisdom, the Buddha is unimpeded; / I bow to the Buddha, the childless one of the perfection of wisdom." Ancient masters debated the pronunciation and meaning, stating that the phrase "childless one" has four different meanings. First, it means matchless: none among all sentient beings is equal to the Buddha. Second, it means unimpeded: the Buddha is the Dharma King, sovereign regarding phenomena. Third, "childless" again has two meanings: first, with respect to principle, the Buddha can realize the true principle of non-arising, hence named "childless"; second, with respect to phenomena, because the Tathāgata's seeds of birth and death have already been exhausted, he is named "childless." Fourth, "childless" also has two meanings: first, prajñā is called the mother of Buddhas, and the mother has seven children—namely, Buddhas, bodhisattvas, pratyekabuddhas, and the practitioners of the four fruitions; among these seven, the Buddha is the eldest, hence called "childless"; second, amid the obstruction of ignorance there is no seed of wisdom, hence called "childless." In the present text, the third and fourth interpretations of "childless" are used; with the wisdom of fruition perfected, the meaning of stimulus and response is complete. In the third part, directly explaining the purpose, it temporarily relies on the Benye yingluo [jing], which says that equal awakening illumines quiescence, while wonderful awakening is quiescent illumination.