法華玄義釋籤 12.26

12.26

次料簡中有五問答，初問答明三世機應。問如文。答中二：先通答機應之由，次別答機應之相。初意中言「以四悉力隨順眾生」者，至理實無三世善惡，約事說故三世咸有，但隨眾生四悉機緣，宜作何世善惡而說？何世善惡而堪遇聖？次正明機應相中又二：先機、次應。機中又二：先善、次惡。善惡各有三世，初善中二：釋、證。初文三，初文中言「五方便」者，四念為一并四善根。四念雖有總別不同，秖是四念，停心治障，方便義疎，故且云五。「又如無漏無習因」等者，此舉無漏，例未來善。如證無漏習果已滿，現無善因亦能感佛，如阿羅漢根敗之士，在方等座感佛彈訶，以有未來一乘善故，無漏根敗尚能感佛，況諸凡夫根未敗者？故引《大論》池華為喻，已生如往善，始生如現善，未生如當善，遇應如得日。次明惡中言「又未來之惡與時相值」者，緣合名時，故求聖力助遮當惡，此三世惡並有可發，是故聖救。次應中，亦如機中，應先明有應之意，謂四悉也。文無者略。又亦應如機中慈悲各說及引文證等，文亦從略。次別答中但語機邊亦應論應，若別論者，以現在為應。何者？過去已過，未來未具。

Next, within the critical discernment, there are five questions and answers. The first question and answer clarifies the capacity and response across the three time periods. The question is as in the text. Within the answer there are two parts: first, a general answer on the grounds of capacity and response; next, a specific answer on the characteristics of capacity and response. In the first meaning, as for stating 'relying on the power of the four siddhāntas to accord with living beings,' according to the ultimate principle, there is actually no good or evil in the three time periods. It is spoken in terms of conventional phenomena that all three time periods exist. It is simply in accord with the conditions of living beings' capacities under the four siddhāntas: for which time period's good or evil is it appropriate to speak, and which time period's good or evil is capable of encountering the Sage? Next, in directly clarifying the characteristics of capacity and response, there are again two parts: first capacity, next response. Within capacity there are again two parts: first good, next evil. Good and evil each have three time periods. Within the first, good, there are two: explanation and scriptural proof. The first text has three parts. In the first text, as for 'the five expedients,' the four stations of mindfulness are counted as one, together with the four roots of goodness. Although the four stations of mindfulness have the distinction of general and specific, they are just the four stations of mindfulness; stopping the mind to treat obstacles is an expedient meaning that is distant, so he speaks for now of five. As for 'Also, just like the uncontaminated having no habit-cause,' and so forth, this adduces the uncontaminated to parallel future good. If one has realized the uncontaminated and the habit-fruition is already complete, even without present good causes one can also stimulate the Buddha. Just as arhats whose faculties are ruined, when seated at the Vaipulya assembly, stimulated the Buddha's reproach because they possess future goodness of the one vehicle. If those whose faculties are ruined by the uncontaminated can still stimulate the Buddha, how much more so all ordinary beings whose faculties are not yet ruined? Therefore he cites the Da zhidu lun's lotus pond as a metaphor: those already grown are like past good, those newly growing are like present good, those not yet grown are like future good, and encountering the response is like receiving the sun. Next, in clarifying evil, as for stating 'Furthermore, future evil encounters the appropriate time,' the coming together of conditions is called 'time.' Hence one seeks the sacred power to help prevent future evil. Evil across these three time periods all has that which can arise; therefore the Sage saves them. Next, in response, just as in capacity, one should first clarify the intention behind having a response, namely the four siddhāntas; its absence in the text is an abbreviation. Moreover, one should also, just as in capacity, speak separately of benevolence and compassion and cite textual proofs, etc.; the text also leaves this out for brevity. Next, in the specific answer, while it only speaks from the side of capacity, one should also discuss response. If one discusses it specifically, it takes the present as response. Why? The past has already passed, and the future is not yet complete.