法華玄義釋籤 13.32

13.32

次明別教四眷屬者，前之兩教教無應身，故不論應。圓教亦然，故先明教。言「如前」者，如前別教。次問答料簡中具簡二教應身，有二問答。初問如文。答中自三，列、釋、釋熟他，中為六：初明能應；次「若得下」明於所化，辨能化功；三「如華嚴」下引證能化，既云非生死者，即應生也；四「復次」下釋疑；五通結意；六約今經以判妙。初如文。次文者，所化入真，還同能化。三引證中二：先通引，次「摩耶」下別引人類。四釋疑中四：先通釋，次「何者」下舉例釋，三「調達」下別引人類釋，四「故華嚴」下以所得法門驗釋。初如文。「仇」亦怨也。法身如龍象，若作魔王，非二乘所堪。言「調達是賓伽羅菩薩」等者，故《大經》云：「若提婆達多實是惡人，墮阿鼻者，無有是處。」今經授其當作佛記，品後又云：「若有男子女人，聞是品者，淨心信敬，不生疑惑，不墮三惡，生十方佛前。」豈五逆人，有此聞品妙功德耶？餘並如文。六顯昔麁今妙中，云「諸餘經典非不明此」等者，非不明此內外眷屬，未若今經開權顯實。

Next, in explaining the four kinds of retinues according to the Separate Teaching: because in the preceding two teachings their teachings do not have response bodies, they therefore do not discuss responsive [birth]. The Perfect Teaching is likewise; hence the teaching is explained first. 'As before' means as in the preceding Separate Teaching. Next, in the questions, answers, and analysis, the response bodies of the two teachings are fully analyzed, with two questions and answers. The first question is as in the text. In the answer, there are three parts: listing, explaining, and explaining the maturing of others, which contains six parts: first, clarifying the one capable of responding; second, from 'If obtained...' downward, clarifying regarding those who are transformed, and distinguishing the efficacy of the transformer; third, from 'As the Avataṃsaka...' downward, citing proof of the transformer, and since it says 'not saṃsāra,' this is precisely responsive birth; fourth, from 'Furthermore...' downward, resolving doubts; fifth, general conclusion on the meaning; sixth, evaluating the subtle based on the present sūtra. The first is as in the text. As for the second passage, the transformed enter the true, which is then identical to the transformer. In the third part, citing proof, there are two parts: first, a general citation; next, from 'Māyā...' downward, specifically citing classes of humans. In the fourth part, resolving doubts, there are four parts: first, a general explanation; next, from 'Why is this?...' downward, explaining by presenting examples; third, from 'Devadatta...' downward, explaining by specifically citing classes of humans; fourth, from 'Hence the Avataṃsaka...' downward, verifying and explaining by the Dharma approaches obtained. The first is as in the text. 'Chou' also means resentment. The dharma body is like a dragon or elephant; if it acts as a māra king, it cannot be borne by the two vehicles. Regarding 'Devadatta is Pingala Bodhisattva,' etc.: therefore the Great Sūtra says, 'If Devadatta were truly an evil person who fell into Avīci, this would be impossible.' The present sūtra gives him the prophecy of his future buddhahood, and later in the chapter it also says, 'If there are men and women who hear this chapter, with pure minds faithfully revere it without generating doubt, they will not fall into the three evil paths and will be born before the Buddhas of the ten directions.' How could a person of the five heinous deeds possess such wondrous merit from hearing the chapter? The rest is as in the text. In the sixth part, revealing the coarseness of the past and the subtlety of the present, where it says 'The various other scriptures are not without clarifying this,' etc.: they are not without clarifying these inner and outer retinues, but they do not compare to the present sūtra's opening the provisional and revealing the real.