法華玄義釋籤 13.29

13.29

初文者，次第秖是來意異名，說即指前說法妙也。次意者，先義，次名。如來如父母，所說如遺體，受者如攬此，成身如眷屬。名中宿緣相關，如性親愛，今日受道名為臣屬，所受如說能為眷屬。次例中意者，戒定慧如說，弟子為眷屬。由中意者為二：先正明由，此土由說也。次「故二萬」下引證。既云教無上道及覆講法華，故並從說，自大通已後種種調熟令入一乘，故「身子」下重證眷屬也。言「今日乃知真是佛子」者，小乘中以菩薩為似子、聲聞為真子，大乘中以菩薩為真子、聲聞為似子，故身子於昔自謂為真，今日乃知聲聞為似，蒙佛開示方名真子。次麁妙者，亦名今昔相對，昔指鹿苑三藏三乘對權，今日法華為妙。言「昔教五人」者，一頞鞞，二跋提，三俱利太子，四釋摩男，五十力迦葉。具如疏釋。今又為二：初正明對辨，次「從聞」下別明所生。又四：初總明三慧生，次「從佛」下別明三慧生，三「三慧」下總結，思脩並因於聞，故具列之。四「故次」下結。次文言「法化為思」者，受化故思，脩故得分。

Regarding the first text, sequence is merely a different name for the intention of coming; "preaching" directly refers to the aforementioned wonder of preaching the Dharma. Regarding the second intention, first the meaning, next the name. The Tathāgata is like the parents; what is preached is like the bequeathed body; the receiver is like grasping this; the completed body is like the retinue. In the name, past conditions are mutually connected, like natural love and affection; receiving the path today is called subject-attendants, and what is received is in accordance with the preaching, so they are able to become a retinue. Regarding the intention in the subsequent analogy: morality, concentration, and wisdom are like the preaching, and the disciples are the retinue. Regarding the intention in the origin, there are two parts: first, properly clarifying the origin—in this land it is due to preaching. Next, from "Therefore, twenty thousand..." onward, citing proof. Since it says teaching the unsurpassed path and repeating the preaching of the Lotus, they all proceed from preaching; from the time of Great Penetrating Wisdom onward, various seasoning and maturing occurred to cause them to enter the One Vehicle; therefore, from "Śāriputra" onward, it re-proves the retinue. As for the statement "Today we finally know that we are true sons of the Buddha": in the Hīnayāna, bodhisattvas are regarded as resembling sons and śrāvakas as true sons; in the Mahāyāna, bodhisattvas are regarded as true sons and śrāvakas as resembling sons. Therefore Śāriputra in the past considered himself a true son, and today he finally knows that śrāvakas are resembling sons; only upon receiving the Buddha's opening and instruction is he named a true son. Next, regarding the coarse and the subtle, this is also called the contrast between present and past: past points to the Deer Park, where the Tripiṭaka and the three vehicles contrast with the provisional; today the Lotus is the subtle. As for "the five persons of the past teaching," they are: first, Aśvajit; second, Bhadrika; third, the prince Kālika; fourth, Mahānāman; fifth, Daśabalakāśyapa. This is fully as explained in the commentary. Now there are again two parts: first, properly clarifying the contrast; next, from "From hearing..." onward, specifically clarifying what is generated. There are again four: first, generally clarifying the generation of the three wisdoms; next, from "From the Buddha..." onward, specifically clarifying the generation of the three wisdoms; third, from "The three wisdoms..." onward, a general conclusion: both contemplation and cultivation depend on hearing, hence they are listed completely; fourth, from "Therefore next..." onward, the conclusion. In the subsequent text, the statement "Dharma transformation constitutes thinking" means that because one receives transformation, one contemplates; because one cultivates, one attains a share.