法華玄義釋籤 12.54

12.54

次開者又二：先單約機應，次約五味經。初文開前機應中九界之麁同為佛界之妙，若佛界中生亦名妙，若餘九界熟亦名麁。又四趣中妙機近熟亦名為妙，麁機遠熟亦名為麁。次開前諸麁應中，亦約教道須開兩教佛應，然但言諸經及以《華嚴》，對《無量義》與今經者，華嚴之後漸教並在《無量義》中所指者是，是故從略不須復敘。次《無量》與今經中又二：先《無量義》，次今經。又三：初法說，次「譬如」下譬，三「此即」下明開合意。若識此意，則知草木生之與滅不離於地，三草二木具如第三經合譬中，人天為小草，二乘為中草，三藏菩薩為上草，通教菩薩為小樹，別教菩薩為大樹，此乃藏通二教二乘合說名為中草。若作七方便名，開人天為二，二乘為二，三菩薩依本各為一，此開合之義隨機不同不可一準。觀心感應妙者，境如感，智如應，境智和合即感應道交，具如《止觀》煩惱境中諸法般若三十六句，智照於境一十六句如四應赴機，境發於智一十六句如四機感應，應中一切智如冥，道種智如顯，兩智共為亦冥亦顯，一切種智如非冥非顯，機中真境如冥，俗境如顯，兩境如亦冥亦顯，第一義如非冥非顯，境之與智不出色心，色心淨故般若亦淨，色心秖是三業，三業為境用智觀之，是故亦可對前三業機應。又三諦之境不出十界，界必交互及以自他，故亦對前十界自他，故知觀心感應義足。

Next, as for opening, there are also two [parts]: first, purely according to capacity and response; second, according to the sūtras of the five flavors. The first text opens the crudeness of the nine realms in the previous capacity and response to make them identical with the subtlety of the Buddha realm: if in the Buddha realm, even the immature is called subtle; if in the other nine realms, even the mature is called crude. Furthermore, in the four destinies, when a subtle capacity is recently mature, it is also called subtle; when a crude capacity is distantly mature, it is also called crude. Next, in opening the various crude responses from before, following the track of teaching, one must also open the Buddha responses of the two teachings. However, as it only mentions the various sūtras and the Huayan [Sūtra], contrasting them with the Wuliangyi [jing] and the present sūtra: after the Huayan, the gradual teachings are all what is indicated in the Wuliangyi [jing]; therefore, following brevity, it is not necessary to relate them again. Next, in the Wuliangyi [jing] and the present sūtra, there are also two [parts]: first, the Wuliangyi [jing]; second, the present sūtra. Again there are three [parts]: first, the statement in terms of Dharma; second, from 'like' onward, the analogy; third, from 'this is' onward, clarifying the intent of opening and combining. If one understands this intent, one will know that the growth and demise of plants and trees are not separate from the earth. The three grasses and two trees are fully as in the matching of the analogy in the third fascicle of the sūtra: humans and devas are the small grass; the two vehicles are the medium grass; the bodhisattvas of the Tripiṭaka [Teaching] are the superior grass; the bodhisattvas of the Shared Teaching are the small trees; and the bodhisattvas of the Separate Teaching are the large trees. This combines the two vehicles of the two teachings, Tripiṭaka and Shared, calling them the medium grass. If one uses the designations of the seven expedients, opening humans and devas makes two, the two vehicles make two, and the three bodhisattvas each make one according to their basis; this meaning of opening and combining differs according to capacity and cannot be taken as a uniform standard. The subtlety of stimulus and response in contemplating the mind: the objective realm is like the stimulus, and wisdom is like the response; when objective realm and wisdom unite, that is the mutual resonance of stimulus and response. This is fully as in the thirty-six phrases of the wisdom of all dharmas in the objective realm of afflictions in the Zhiguan: the sixteen phrases of wisdom illuminating the objective realm are like the four responses going to meet capacities; the sixteen phrases of the objective realm evoking wisdom are like the four capacities stimulating responses. In the response, the wisdom of all [phenomena] is like the unseen, the wisdom of the paths is like the manifest, the two wisdoms together make both unseen and manifest, and the wisdom of all modes is like neither unseen nor manifest. In the capacity, the true realm is like the unseen, the conventional realm is like the manifest, the two realms are like both unseen and manifest, and the ultimate truth is like neither unseen nor manifest. The objective realm and wisdom do not go beyond form and mind; because form and mind are pure, wisdom is also pure. Form and mind are simply the three karmas; the three karmas serve as the objective realm, and one contemplates them with wisdom. Therefore, they can also correspond to the previous capacities and responses of the three karmas. Furthermore, the objective realm of the three truths does not go beyond the ten realms; the realms necessarily interact with each other and involve self and other; therefore, they also correspond to the previous ten realms of self and other. Thus we know that the meaning of stimulus and response in contemplating the mind is complete.