法華玄義釋籤 13.7

13.7

次明國土應第二意，中二：先標意以兩屬故，故安「若作」之言。次「佛以」下正釋，中二：先釋，次判。初釋中二：釋、結。初中自六，四趣人天，四教如文，一一文中皆言「或淨或穢」者，教由乘種，土籍戒淨故，戒有緩急使土有淨穢故也。既分菩薩四人不同，應言上上品乃至下下品乘，聲聞既分兩教二乘，緩急亦四品不同，一一皆言「與無記禪合」者，無記是理，慈悲是事，事熏於理，至理皆用故云合也。若圓教脩無緣慈，初心即合但用有廣狹耳。「如是」下結。次「今將」下判也。「通約依正」者，前正報文約教之中直列而已，未判麁妙，故今合判。於中又二：初約教，次約五味。初約教又二：約教判者，別教即約教道也。次約無記化化判者，約證道也。又二：先正判，次引經。初文者，無記如鏡，眾機如形，發應如像，像關形對非鏡端醜，但以形端醜判麁妙耳，故不以多少廣狹判也。言「淨穢」者，如鏡任運現像有通有別，通像如土，別像如形，通別皆有淨穢，皆有麁妙，是故山河為通所照，人面為別所照，故有通照端醜，別照端醜，合譬可知。次引經。次約五味中三：初正約五味，次「又諸經」下重約麁妙難易轉判，三「唯以一大事」下約能所判麁妙。難轉謂二乘，易轉謂菩薩，三能所中即所麁能妙。次「又諸」下開，如文。然此中神通之名通於深淺，故前判教中四俱神通但有麁妙耳。若準下眷屬妙中，初乃別判，以地前住前為神通、已上名應，後料簡中亦通取之，如妙音是神通來等。今文通者以神通感應果上之變用耳，故與應色相例判之，麁則俱麁，妙則俱妙，思之可見。

Next, clarifying the response of the lands according to the second sense has two parts: first, indicating the intent, for since it pertains to both, he inserts the phrase "If considered as..."; second, the correct explanation starting from "The Buddha, by means of...", which has two parts: first, the explanation; second, the evaluation. The first explanation has two parts: the explanation and the conclusion. Within the first, there are six [classes]: the four destinies and humans and gods; the four teachings are as in the text. In each and every text, the statement "either pure or defiled" means that the teachings stem from the seeds of the vehicle, while the lands depend on the purity of the precepts; therefore, because the precepts have laxity and strictness, the lands have purity and defilement. Since bodhisattvas are distinguished into four different kinds of persons, one should speak of the highest of the high grade down to the lowest of the low grade of the vehicle; since śrāvakas are distinguished into two vehicles across the two teachings, their laxity and strictness likewise differ in four grades. Where each states "uniting with unrecorded dhyāna," "unrecorded" refers to principle, and "compassion" refers to phenomena; phenomena perfume principle, and when principle is fully reached, both function, which is why it is called "uniting." If in the Perfect Teaching one cultivates unconditioned compassion, one unites with it at the initial mind, though its application has broad and narrow [degrees]. The conclusion starts from "Such...". Next, the evaluation starts from "Now, taking...". "Universally in terms of dependent and principal [rewards]" refers to the fact that in the earlier text on principal reward, it merely listed [them] according to the teachings without yet evaluating crude and wondrous; therefore, they are now evaluated together. Within this, there are again two parts: first, in terms of the teachings; second, in terms of the five flavors. The first, in terms of the teachings, again has two: the evaluation in terms of teachings refers to the teaching path of the Separate Teaching; next, the evaluation in terms of unrecorded transformative creations refers to the path of realization. This again has two parts: first, the correct evaluation; second, citing the sūtras. In the first text, the unrecorded is like a mirror, the capacities of sentient beings are like forms, and the arising of the response is like reflections; reflections depend on the encounter with forms and do not determine whether the mirror is handsome or ugly; it is solely by the handsome or ugly nature of the forms that crude and wondrous are evaluated, so they are not evaluated by more or less, broad or narrow. Regarding "pure and defiled," just as the mirror spontaneously manifests images that are both universal and distinct, the universal images are like lands and the distinct images are like forms; both universal and distinct have pure and defiled, and both have crude and wondrous. Therefore, mountains and rivers are what is universally illuminated, while human faces are what is distinctly illuminated; hence there are universal illuminations of handsome and ugly, and distinct illuminations of handsome and ugly. Combining the metaphor, it can be understood. Next, citing the sūtras. Next, in terms of the five flavors, there are three parts: first, directly in terms of the five flavors; second, re-evaluating in terms of crude and wondrous, difficult and easy transformation starting from "Furthermore, the various sūtras..."; third, evaluating crude and wondrous in terms of the capable and the objective starting from "Solely by means of the one great matter...". Difficult to transform refers to the two vehicles; easy to transform refers to bodhisattvas. In the third, the capable and the objective, the objective is crude and the capable is wondrous. Next, the opening starting from "Furthermore, the various..." is as in the text. However, here the name of supernatural powers extends to both the profound and the shallow; thus in the earlier doctrinal evaluation, all four are supernatural powers, having only crude and wondrous. If based on the wondrousness of retinue below, it initially evaluates them distinctly, taking what is before the bhūmis and before the abodes as supernatural powers and what is above as responses; in the later analysis, it also takes them universally, such as Gadgadasvara coming by supernatural power, and so forth. Here the text is universal because supernatural powers, responses, and resonances are the transformative functions on the stage of fruition; therefore, they are evaluated on a par with responsive forms: if crude, both are crude; if wondrous, both are wondrous. One can understand this upon reflection.