法華玄義釋籤 13.6

13.6

次正釋中為二：初釋初意，次「若作」下第二意。初文為三：初引《大論》總列，次「若戒」下釋所以，三「淨穢」下結歸。初文二：初列，次「皆由」下結示。次文者，然乘戒四句文在《大經》，具如《止觀》第二記、《淨名疏》初委釋。今且從略，直對聲聞菩薩而為緩急之乘、直對淨土穢土而為緩急之戒者，為以大概攝諸土遍故也。於一一土若欲委明，應隨諸教及三品戒各各對之為上中下，具如《止觀》第四卷中。所言「乘亦緩亦急」者，初開三後顯一即初緩後急也，亦是中間具有諸乘，緩急四句依《大經》第六。《大無量壽經》呼安樂為安養，《大論》二十八云「有佛土說一乘純菩薩也。有佛土雜，如彌陀也。多菩薩僧，少聲聞僧」。若《大論》中明安養國非三界者，秖是非此娑婆三界耳。若就彼土具有三界，故《無量壽經》「阿難白佛：彼安養界既無須彌，忉利諸天依何而住？佛反質云：此土夜摩乃至色界依何而住？阿難默領。」反質意者，此夜摩等既許依空，何妨彼土四王已上依空而住？具明土相，復有多種共別不同，如無動界雖是淨土，猶有男女及須彌等，此同居淨土既其不同，同居穢土亦應不等。委明四土橫豎等相，具如《淨名．佛國品》疏，此中大略示其綱紀，以明神通現土不同。若細分別乘戒緩急，應分三觀一觀三品，九品理觀細對三品事戒緩急，以驗諸土聲聞菩薩若純若雜，廣尋經論以求其異，知大小乘所被不同，則不起此座而觀法界。

Next, the correct explanation has two parts: first, explaining the first sense; second, the second sense starting from "If considered as..." The first text has three parts: first, citing the Da zhidu lun to list generally; second, explaining the reasons starting from "If the precepts..."; third, concluding and returning starting from "Pure and defiled..." The first text has two parts: first, the list; second, concluding and indicating starting from "All are due to..." As for the second text, the four propositions on the vehicle and precepts are in the text of the Great Sūtra, fully explained in the second fascicle of the Notes on Zhiguan and at the beginning of the Vimalakīrti Commentary. Now, for the sake of brevity, directly contrasting the śrāvaka and bodhisattva to make the lax and strict vehicle, and directly contrasting the pure land and defiled land to make the lax and strict precepts, is done in order to broadly encompass all lands completely. If one wishes to explain each individual land in detail, one should follow the various teachings and the three grades of precepts, pairing each with the high, middle, and low grades, fully as found in the fourth fascicle of Zhiguan. What is meant by "the vehicle is both lax and strict" is that initially opening the three and later revealing the one is precisely lax at first and strict later; it also means that the intermediate stage contains all the vehicles. The four propositions on lax and strict are based on the sixth fascicle of the Great Sūtra. The Larger Sukhāvatīvyūha Sūtra refers to Peace and Joy (Anle) as Peaceful Nurture (Anyang). The twenty-eighth fascicle of the Da zhidu lun states: "There is a Buddha land where the one vehicle is expounded, purely for bodhisattvas. There is a Buddha land that is mixed, such as that of Amitâbha: a large assembly of bodhisattvas and a small assembly of śrāvakas." When the Da zhidu lun explains that the Land of Peaceful Nurture is not within the triple realm, it merely means that it is not within the triple realm of this Sahā world. If evaluated in terms of that land, it does possess the triple realm; hence the Larger Sukhāvatīvyūha Sūtra states: "Ānanda addressed the Buddha: 'Since that Realm of Peaceful Nurture has no Mount Sumeru, upon what do the Trāyastriṃśa devas dwell?' The Buddha questioned him in return: 'Upon what do the [heavens] from Yāma up to the realm of form dwell in this land?' Ānanda fell silent and understood." The intent of questioning him in return is: since these Yāma and higher heavens are conceded to abide relying on empty space, what is to prevent the Four Heavenly Kings and above in that land from dwelling in reliance on empty space? In fully clarifying the characteristics of lands, there are furthermore many varieties of shared and distinct differences; for instance, although the realm of Akṣobhya (Wudong) is a pure land, it still has men and women, Mount Sumeru, and so forth. Since these pure lands of common residence are diverse, the defiled lands of common residence must also be unequal. Fully explaining the horizontal and vertical characteristics of the four lands is completely treated in the commentary on the "Buddha Land Chapter" of the Vimalakīrti Sūtra; here we broadly show their basic outline to clarify that the lands manifested through supernatural powers are different. If one distinguishes in detail the laxity and strictness of the vehicle and precepts, one should divide the three contemplations into three grades each, so that the nine grades of contemplation on principle are finely matched with the laxity and strictness of the three grades of phenomenal precepts. In this way, by examining whether the śrāvakas and bodhisattvas of the various lands are pure or mixed, and widely searching the sūtras and treatises to seek their differences, one knows the differences in those to whom the great and small vehicles are addressed; thus, without rising from this seat, one contemplates the dharma realm.