法華玄義釋籤 13.5

13.5

次應同依報中二：先重判所屬兩意不同，次「今且」下正釋。初文者，論其正報尚乃亦可生佛相攝，但眾生唯理、諸佛事成，故一切眾生悉皆攝在佛境界中，況所依土本是諸佛所化之境，如世王土，土必屬王，而萬姓所居各謂自得，其實王為萬姓以治國、萬姓歸王而立家，是故以慈以忠更互相攝，彼此相望而從王義強。今為分於機應義異，前從機說，故云「且從」，況諸佛寂理神無方所，所依寂境號常寂光，是故砂石七珍隨生所感。若依此意，復由生造，是故從之以立土為機。

Next, within responding to match the dependent reward, there are two parts: first, re-evaluating the two different senses regarding what [the land] belongs to; second, the correct explanation starting from "For now, let us..." In the first text, in discussing the principal reward, sentient beings and the Buddhas can also encompass each other; however, sentient beings are [Buddhas] only in principle, whereas the Buddhas have accomplished [it] in actuality. Therefore, all sentient beings are entirely encompassed within the realm of the Buddha. How much more so is the land upon which they depend originally the realm transformed by the Buddhas! Just as in the world a king's land must belong to the king, yet the myriad commoners who dwell therein each consider themselves to have attained it on their own, in reality the king governs the country for the sake of the myriad commoners, and the myriad commoners take refuge in the king to establish their families; therefore, through benevolence and loyalty they mutually embrace each other, yet looking at each other, the sense of [it] belonging to the king is stronger. Now, in order to distinguish the difference in meaning between capacity and response, the earlier [passage] speaks in terms of capacity, and hence states: "Let us for now follow [it]." How much more so the tranquil principle of the Buddhas, which is wondrous and without specific location, and the tranquil realm on which they depend is called the [Land of] Eternally Tranquil Light; therefore, sand, gravel, and the seven jewels appear in accordance with what sentient beings evoke. If based on this sense, it is again created by sentient beings; therefore, following this, establishing the land is taken as [pertaining to] capacity.