法華玄義釋籤 12.51

12.51

次機關相對中機中善惡各有三義，應中慈悲亦各三義，以慈對善、以悲對惡，各各以微對赴，以關對對，以宜對應。下善惡中具足應云即假塵沙、即中無明，文無者略。次三十六機對三十六應者，以三十六句中句句皆有一機一應，故得機應各三十六。如一顯機以對四應，雖同是顯，從所對應，四義不同，故成四別；餘句例此。又一一機中各具善四惡四，各具微等三義，應中若慈若悲各各皆以赴等三義應彼善惡各四中三，若冥若顯機應皆然。今且從總為三十六，況復如前約於三業三世十界及以一念等別？若三業之中更開善惡微赴等別，則無量無邊不可數知。所以文中先約苦樂相對，次以機關，次三十六，恐雜亂故知此意已方可將此入前四句三十六句及十法界則可知矣。

Next, in the mutual correlation of triggers: within capacity, good and evil each have three meanings; within response, benevolence and pity each also have three meanings. Benevolence is paired with good, pity is paired with evil; each pairs subtlety with going to meet, trigger with confronting, and suitability with responding. Below, under good and evil, it should fully say: 'entering the provisional, dust-and-sand [delusions]' and 'entering the middle, ignorance'; their absence in the text is an abbreviation. Next, as for the thirty-six capacities paired with the thirty-six responses: because within the thirty-six phrases, each phrase has one capacity and one response, we obtain thirty-six capacities and responses each. For example, when one manifest capacity is paired with four responses, although they are identically manifest, according to the responses with which they are paired, the four meanings differ, and thus four distinctions are formed; the remaining phrases follow this analogy. Furthermore, each single capacity possesses the four goods and four evils, and each possesses the three meanings of subtlety and so forth. In the response, whether benevolence or pity, each responds to the three [meanings] within each of the four goods and evils with the three meanings of going to meet and so forth. Whether unseen or manifest, this is so for both capacity and response. For now, following the general treatment, they make thirty-six; how much more so if, as before, distinctions are made according to the three karmas, the three times, the ten realms, and a single thought? If within the three karmas the distinctions of good, evil, subtlety, going to meet, and so forth are opened further, then they are immeasurable, boundless, and innumerably known. Therefore, in the text, it first deals with the mutual correlation of suffering and joy, next with triggers, and next with the thirty-six [phrases]; fearing confusion, once this intent is understood, one may apply this to the previous four phrases, thirty-six phrases, and the ten dharma realms, and it will be understood.