法華玄義釋籤 13.30

13.30

正明眷屬中，標、列、釋。釋中初釋理性中三：初明理同，次引證，三結歸。次「業生」下釋餘四眷屬，又二：初通約四教結緣成熟，次別約四教釋四眷屬。初文又四，初明結緣不同，次「若信」下受道不同，三「結緣」下明成熟不同，四「雖復」下結成眷屬。初又二：先立二類，次釋二類。初文云「飲他毒藥失本心」者，忘本所受故曰「失心」。從本化來迷真之後起無明惑，如飲毒藥，背大化為失心。「不失者」下釋兩意，初人大通佛所已結緣竟，中間成熟成頓眷屬；次人久迷生死，復須更結，即大通之後也。次別約四教明四眷屬中即為四文，初三藏中二：初釋三，次辨無四。初明三眷屬為三：初明業中為五，初「今三藏」下明垂三藏迹，次「往日」下敘昔施化，三「緣未」下明今日相遇，四明受道不同，五「若不」下明此佛一段眷屬義絕。初三如文。言「甘露初降」者，初轉四諦法輪也，即以教法名為「甘露」，初稟道益名為「服嘗」。如「大象捍群」者，諸佛菩薩示入生死，示與眾生共證解脫。「五佛子」者，四果及支佛，且約示輔三藏佛生為眷屬者，若權若實俱云業生，教門且爾。言「緣絕」者，且約三藏一期而說，教中既不說有生處，故昔教中不復論生；跨節論之生生不息。次願生中其文簡略，大意如前業生中說。言「願眷屬」者，如論云內諸眷屬並由宿願。又如帝釋發心，若太子於最後身成佛之時願為馬載太子出城，亦如大拏太子見阿周陀，阿周陀發願若太子成佛願為神通弟子，即目連是。餘皆例此，具在《佛本行集》。於中為三：初正明眷屬，次明受道不同，三眷屬義絕意同業生。皆言「傳付後佛」者，如彌勒云「釋迦文佛種種訶責無奈汝何？教植來緣今得值我」，此例可知。

In properly clarifying the retinue, there are the indication, the listing, and the explanation. In the explanation, first, within explaining the retinue of the nature of principle, there are three parts: first, clarifying the identity of principle; next, citing proof; third, concluding and returning. Next, from "Born of karma..." onward, explaining the remaining four retinues, there are again two parts: first, generally drawing upon the four teachings to form connections and mature; next, specifically drawing upon the four teachings to explain the four retinues. The first text has again four parts: first, clarifying the differences in forming connections; next, from "If with faith..." onward, differences in receiving the path; third, from "Forming connections..." onward, clarifying differences in maturing; fourth, from "Although again..." onward, concluding the formation of the retinue. The first has again two parts: first, establishing two categories; next, explaining the two categories. In the first text, "Drinking another's poison and losing their original mind" means that because they forgot what was originally received, it is called "losing the mind." After being transformed from the origin and confusing the real, they give rise to the delusion of ignorance, which is like drinking poison; turning away from the great transformation constitutes losing the mind. From "Those who did not lose..." onward explains the two intentions: the first person had already formed a connection at the place of the Buddha of Great Penetrating Wisdom, and being matured in the interim, became a retinue of the sudden [teaching]; the next person had long been deluded in saṃsāra and needed to form a connection again, which was after Great Penetrating Wisdom. Next, in specifically drawing upon the four teachings to clarify the four retinues, there are precisely four passages. First, within the Tripiṭaka [Teaching], there are two parts: first, explaining the three; next, distinguishing the absence of the fourth. In first clarifying the three retinues, there are three parts: first, in clarifying karma, there are five parts: first, from "Now the Tripiṭaka..." onward, clarifying the dropping down of the traces of the Tripiṭaka; next, from "In former days..." onward, narrating the past bestowal of transformation; third, from "Conditions not yet..." onward, clarifying the meeting today; fourth, clarifying differences in receiving the path; fifth, from "If not..." onward, clarifying that this Buddha's one period of retinue meaning is terminated. The first three are as in the text. As for "the ambrosia first descending," this is the first turning of the wheel of the Dharma of the four truths; that is, the teaching and Dharma are named "ambrosia," and first receiving the benefit of the path is named "tasting." Like "a great elephant defending the herd," the buddhas and bodhisattvas manifest entering saṃsāra, manifesting the mutual realization of liberation together with sentient beings. As for "the five Buddha sons," these are the four fruits and the pratyekabuddha; provisionally referring to those who manifest assisting the Tripiṭaka Buddha's birth as a retinue, whether provisional or real, all are said to be born of karma; the doctrinal approach is provisionally thus. As for "conditions terminating," this is said provisionally regarding one period of the Tripiṭaka: since within the teaching it is not said that there is a place of rebirth, within the past teaching rebirth is no longer discussed; discussing it across stages, births continue ceaselessly. Next, in the retinue born of vow, the text is concise, but the general meaning is as explained previously regarding born of karma. As for "vow retinue," as the treatise says, the internal retinues are all due to past vows. Furthermore, as Śakra generated the intention: if the prince in his final existence attains buddhahood, he vows to be the horse carrying the prince out of the city; and as Prince Viśvantara met Acyuta, Acyuta made a vow that if the prince attains buddhahood, he vows to be the disciple of supernormal powers, who is Maudgalyāyana. The rest are all modeled on this, and are fully contained in the Fo benxing ji jing. Within this there are three parts: first, properly clarifying the retinue; next, clarifying differences in receiving the path; third, the meaning of the retinue terminating is the same as that born of karma. Where it always says "entrusted to the subsequent Buddha," as Maitreya said: "Śākyamuni Buddha rebuked you in various ways, but what could he do with you? He taught you to plant future conditions so that today you are able to encounter me"—this example can be understood.