法華玄義釋籤 12.52

12.52

次別圓相對中亦先總標，次「若歷別」下正釋。釋中先釋，次簡。初文先釋一有，次例餘有。此言「別圓不同」者，此約教證兩道得作此說。如地獄有破一品惑，餘二十四有亦一分破，豈有地獄無明究竟名為了了，餘有未盡名不了了耶？故知且順教道說耳。若約證道地即是住，故知不別。次料簡中先「問頗有善機惡應等」者，意不異前。隨無方問，故有此異，是故還以無方之答。故引經云「或作地水及火風等」。如《大經》云：「云何名為不施一錢而得名為大施檀越？佛言：不飲酒肉，施以酒肉，不服華香，施以華香，如是施者無一文之費，而得名為大施檀越，如是施者施名流布。」此等並是答無方之問之流例也。「三菩薩應為妻子」者，謂妙莊嚴王淨藏、淨眼應為二子，光照菩薩應為夫人，廣如疏第十卷。「拔樂與苦」者，假使有問既有圓機感於偏應，乃是機應不相主對，亦應拔樂而與於苦，此舉例者，如拔人天之樂與變易苦，拔涅槃樂與入假苦，拔分別樂與實報苦，或拔淺樂示現與苦，如《大經》第四云：「又復示現於閻浮提疾病劫起饑饉刀兵亦復如是，又為說法令其安住無上菩提。」

Next, in the mutual correlation of the Separate and the Perfect, there is also first a general marking, and second, from 'if going through separately' onward, the correct explanation. Within the explanation, it first explains and next critically analyzes. The first text first explains one realm of existence, and next takes the remaining realms of existence by analogy. This statement 'the Separate and the Perfect are not the same' is made from the perspective of the two tracks of teaching and realization. For example, when in the realm of hell one grade of delusion is broken, in the remaining twenty-four realms of existence one part is also broken; how could ignorance in the hell realm be completely [severed] and called clearly known, while in the remaining realms of existence it is not exhausted and called not clearly known? Therefore, we know this is merely said following the track of teaching. If viewed from the track of realization, the [first] bhūmi is just the [first] abidance; hence we know there is no distinction. Next, in the critical analysis, as for the initial 'Question: Is there ever a good capacity and an evil response, etc.?', the intent does not differ from before. Because of an unconstrained question, this distinction arises, and therefore an unconstrained answer is given in return. Hence the sūtra is cited: 'Or manifesting as earth, water, fire, wind, etc.' As the Great Sūtra says: 'How can one not bestow a single coin and yet be called a great donor? The Buddha said: One who does not consume wine or meat bestows wine and meat; one who does not wear flowers or incense bestows flowers and incense. One who gives in this manner incurs not the expense of a single coin, yet is called a great donor, and the reputation of such a giver spreads far and wide.' These are all parallel examples answering unconstrained questions. 'Three bodhisattvas responding by becoming wife and sons' refers to King Śubhavyūha's Pure Treasury and Pure Eye responding by becoming the two sons, and Bodhisattva Prabhāketu responding by becoming the queen, as detailed in the tenth fascicle of the Commentary. 'Removing joy and giving suffering': suppose one asks, since there is a perfect capacity stimulating a biased response, so that capacity and response do not directly match, should one also remove joy and give suffering? This citation of examples means: such as removing the joy of humans and devas and giving the suffering of inconceivable transformation; removing the joy of nirvāṇa and giving the suffering of entering the provisional; removing the joy of differentiation and giving the suffering of the reward [land]; or removing superficial joy and manifesting the giving of suffering. As the fourth [fascicle] of the Great Sūtra says: 'Furthermore, it manifests in Jambudvīpa the arising of an age of illness, and famine and warfare are also like this; yet it preaches the Dharma for them to cause them to abide securely in supreme bodhi.'