法華玄義釋籤 12.32

12.32

立中二：初通立能所，次「而能」下別判出能所又二：先判，次「若更」下誡勸言。「若更番疊」等者，若從應為言，即以應為能、以感為所；若從感為言，則以感為能、以應為所，故以義推，從感為名亦有能所，從應為名亦有能所，是故不可以能所為名，應以生佛定之，使能所不亂。若但以能所為名，節節更立能所之號，則為生佛之上更立生佛，世諦則亂，故須且依今文為定。次問答，可見。三不同中四：先標名，次列章，三「但眾生」下敘不同意，四「今略」下釋。釋不同自三：先四句中三：先列，次釋，三「若解」下結感應益意。釋中自四，皆先標，次釋，三結。釋中句句皆先機、次應。言「如須達長跪」者，《大經》二十七「佛在王舍，須達爾時為兒聘婦，入王舍城，夜宿長者珊檀那舍。因見長者怱怱辦供，因問其故，乃知有佛。尋見如來，請佛至彼，如來許竟。須達及與舍利弗同往，經營精舍，七日成立。所設已訖，即執香爐向王舍城遙作是言：所作已辦，唯願如來慈哀憐愍，為眾生故受是住處。我知彼心，即與大眾發王舍城至舍衛國祇陀園林須達精舍。」「月蓋曲躬」者，如《止觀》第二記。三明結益意中，若冥若顯俱名為應，不可以凡目不覩故而言無應，此墮自性及無因過。於中為四：初勸其自勵以生善，次「若見」下勸信因果以息惡，三「若不解」下勸解四意知不棄其功，四「釋論」下引論文證須解四意。

In the establishment there are two parts: first, a general establishment of the agent and object; next, from 'Yet being able to' downward, a specific determination of agent and object, which also has two parts: first, determination; next, from 'If one repeatedly' downward, an admonition and exhortation, saying: as for 'If one repeatedly alternates,' etc., if spoken from the perspective of response, then response is the agent and stimulation is the object; if spoken from the perspective of stimulation, then stimulation is the agent and response is the object. Thus, deduced by meaning, named from stimulation there is also agent and object, and named from response there is also agent and object. Therefore, one cannot use 'agent' and 'object' as designations; one should fix them by 'living beings' and 'Buddhas' so that agent and object do not become confused. If one merely designates them by agent and object, repeatedly establishing the names of agent and object at every step, then one establishes living beings and Buddhas on top of living beings and Buddhas, and conventional truth becomes disordered; therefore, one must fix it for now by following the present text. The next question and answer can be seen. In the third section, the differences, there are four: first, indicating the names; next, listing the headings; third, from 'Only living beings' downward, recounting the intention of the differences; fourth, from 'Now briefly' downward, the explanation. The explanation of the differences itself has three parts: first, within the four propositions, there are three: first, listing; next, explaining; third, from 'If one understands' downward, concluding the meaning of the benefit of stimulation and response. Within the explanation itself there are four, each first presenting, next explaining, and third concluding. In the explanation, every single proposition first presents capacity, then response. As for 'like Sudatta kneeling on both knees,' the Great Sūtra, fascicle twenty-seven, states: 'When the Buddha was in Rājagṛha, Sudatta was at that time seeking a wife for his son. Entering the city of Rājagṛha, he stayed the night at the house of the elder Candana. Because he saw the elder hurriedly preparing offerings, he asked the reason and thereby learned that there was a Buddha. He immediately went to see the Tathāgata and invited the Buddha to go there, and the Tathāgata gave his consent. Sudatta and Śāriputra went together and constructed a monastery, completing it in seven days. What had been arranged being finished, he took an incense burner, faced toward Rājagṛha from afar, and spoke these words: "What was to be done is complete; we only pray that the Tathāgata, with benevolent sorrow and pity, will accept this dwelling for the sake of living beings." Knowing his mind, I immediately departed from Rājagṛha with the great assembly and arrived at the Jetavana-anāthapiṇḍada-vihāra in Śrāvastī.' As for 'Candraprabha bowing respectfully,' it is as in the second fascicle of the commentary to Zhiguan. In the third part, clarifying the intention of concluding the benefit, whether concealed or manifest, both are called response. One cannot say there is no response just because the eyes of ordinary mortals do not see it; this would fall into the error of intrinsic nature and causelessness. Within this there are four: first, exhorting self-encouragement to produce good; next, from 'If one sees' downward, exhorting faith in cause and effect to cease evil; third, from 'If one does not understand' downward, exhorting the understanding of the four meanings so as to know that one's effort is not wasted; fourth, from 'The commentary' downward, citing the treatise text to prove that one must understand the four meanings.