法華玄義釋籤 13.31

13.31

次神通者為二：先正釋，次料簡願通不同。初文為二：初正明三藏通生，次「三藏」下明以大乘意說有生。初文三：先正明眷屬，次「或為」下受益不同，三「殘惑」下亦明緣絕。次以大乘意說神通眷屬界外有生，次料簡中云「願通云何異」者，由向釋云「或以願力或以通力」，既於通中而兼云願，願之與通有何同異？「約自」下答，又為三：初略答自力及教不同，次約本處有身無身，三約大小二教重辨。初文脩得報得總明自報力也。「約教名誓願」者，大乘教門所說名此神通以為誓願。誓願來者，昔稟佛教起於誓願，佛昔亦以大誓願攝，故世世相值為熟為脫。今佛生此，誓牽而來，故云「約教」。言「通有誓扶」等者，若三藏教習不牽生，若正使盡無復生處，況三藏教因則正習俱在，果則正習俱斷，故依通教及大乘實說得有來生。次明通教三眷屬中為二：初正明眷屬，次對辨應生。初言「橫從他土來」者，或在娑婆之外俱有來義，娑婆內來此不須疑。故《淨名》云：「從餘四天下來在會座」，諸大乘經皆云「從十方來」。

Next, regarding supernormal powers, there are two parts: first, the proper explanation; next, the discernment of the differences between vows and supernormal powers. The first text has two parts: first, properly clarifying birth through supernormal powers in the Tripiṭaka; next, from "The Tripiṭaka..." onward, clarifying that according to the meaning of the Mahāyāna, there is birth. The first text has three parts: first, properly clarifying the retinue; next, from "Or being..." onward, differences in receiving benefit; third, from "Remaining delusions..." onward, also clarifying the termination of conditions. Next, according to the meaning of the Mahāyāna, it is said that the retinue of supernormal powers has rebirth outside the realm. Next, in the discernment, the statement "How do vows and supernormal powers differ?" arises because earlier it was explained as "either through the power of vows or through the power of supernormal powers"; since within supernormal powers it also mentions vows, what are the similarities and differences between vows and supernormal powers? The answer, from "According to oneself..." onward, is again divided into three: first, a brief answer regarding the difference between self-power and teaching; next, regarding whether there is a body or no body at the original place; third, re-distinguishing according to the two teachings of the great and small. In the first text, acquired through cultivation and acquired as retribution generally clarify one's own retribution power. As for "according to the teaching it is called a vow," what is preached in the Mahāyāna doctrinal approach names this supernormal power as a vow. Those who come through vows: in the past they received the Buddha's teaching and gave rise to vows, and the Buddha also embraced them in the past with great vows; therefore, generation after generation they encounter each other for maturation and for liberation. Now that the Buddha is born here, they are drawn by vows and come; hence it says "according to the teaching." As for "supernormal powers being supported by vows," and so forth: if in the Tripiṭaka Teaching habitual propensities do not pull one into rebirth, and if active afflictions are exhausted, there is no longer a place of rebirth, how much less so since in the Tripiṭaka Teaching both active afflictions and habitual propensities remain in the cause, while in the fruit both active afflictions and habitual propensities are severed; therefore, relying on the Common Teaching and the true explanation of the Mahāyāna, there can be future rebirth. Next, in clarifying the three retinues of the Common Teaching, there are two parts: first, properly clarifying the retinue; next, contrasting and discerning response-births. First, as for the statement "crosswise coming from other lands," whether outside the Sahā world, all possess the meaning of coming; coming from within Sahā is beyond doubt here. Therefore the Vimalakīrti says: "Coming from other caturdvīpakas and being present in the assembly"; the various Mahāyāna sūtras all say: "Coming from the ten directions."