法華玄義釋籤 13.34

13.34

三本緣中二：先略明，次「若別」下更以通別兩釋以簡本緣。所言別者，四土對四類，若通說者可知。言「未斷惑」者，未斷無明。次問中言「娑羅林」等者，《大經》云：「如來至彼俱尸城中，欲入涅槃。師子吼菩薩問：如來何故離六大城俱尸城？現我為迫逐諸外道，故不住六城。我昔於餘處未名師子吼，今於此處娑羅林中大師子吼。」答文者，從他方起通來、非神通生此，是法身發得神通，名神通起應從他方來，非起應生此。言「大誓願」者，昔結圓種今以圓熟，故云「大誓相關」，是大事不思議業相召，不同結業牽生之類，或有未破見思，藉妙音力而得來者，非大誓業，亦是結業眷屬妙也，此則自是一途。若準前意，並以法身為四眷屬，方答前問，故下結云「願通來者亦能應來」，不言業者，業濫實業故也。「下方聞聲」者，〈涌出〉中云：「爾時下方菩薩聞釋迦牟尼所說音聲，從下發來。」「妙音見光」者，〈妙音〉中云：「爾時一切淨光莊嚴國中有一菩薩，名曰妙音，久已植眾德本得諸三昧。釋迦牟尼佛光照其身，即白淨華宿王智佛言：我往娑婆世界」等。

Third, in the original conditions, there are two parts: first, a brief explanation; next, from 'If specifically...' downward, further analyzing original conditions with both general and specific explanations. The so-called 'specific' is four lands corresponding to four classes; as for the general explanation, it can be known. 'Not having severed delusions' means not having severed ignorance. Next, in the question, 'the śāla grove,' etc.: the Great Sūtra says, 'The Tathāgata arrived at that city of Kuśīnagara, desiring to enter nirvāṇa. Siṃhanāda Bodhisattva asked: For what reason does the Tathāgata leave the six great cities for Kuśīnagara? [The Buddha replied:] In order to pursue and drive out the non-Buddhists, I do not abide in the six cities. Formerly in other places I was not called a lion's roar; now in this place, within the śāla grove, I roar the great lion's roar.' In the answering text: giving rise to supernormal powers from other directions and coming is not being born here through supernormal powers; it is the dharma body giving rise to supernormal powers, called supernormal powers giving rise to a response to come from other directions, not giving rise to a response to be born here. 'Great vow' means: having formerly planted the perfect seed, they are now matured by the perfect; hence it is called 'great vows being interrelated.' It is the mutual summoning of great and inconceivable karma, unlike the class of karmic fetters pulling into birth. There may be some who have not yet broken view and thought [delusions] but through the power of Gadgadasvara are able to come; this is not the karma of great vows, yet it is also the subtlety of karmic-fetter retinues—this is naturally another path. If judged according to the previous meaning, taking the dharma body as the four retinues in all cases, only then does it answer the previous question; hence the conclusion below states, 'Those who come by vow and supernormal power are also able to respond and come.' It does not speak of karma because karma would be confounded with real karma. 'Hearing the sound in the lower region': the 'Emerging from the Earth' chapter says, 'At that time the bodhisattvas of the lower region heard the sound expounded by Śākyamuni and departed from below to come.' 'Gadgadasvara seeing the light': the 'Gadgadasvara' chapter says, 'At that time in the Realm Adorned with All Pure Light, there was a bodhisattva named Gadgadasvara, who had long planted roots of various virtues and attained various samādhis. Śākyamuni Buddha's light illuminated his body, and he immediately addressed Jaladharagarjitaghoṣasusvaranakṣatrarājasaṅkusumitābhijña Buddha, saying: I shall go to the Sahā world,' etc.