法華玄義釋籤 14.16

14.16

九變易者，在方便土，於中為五：初辨人類，次「故下文」下引證，三「是人」下辨利鈍，四「是為」下明益相，五「若分別」下辨土體一異。初文云「前八番中四處或九處」者，「四處」謂四教中各有斷通惑者生於彼界。言「九處」者，三藏二人，通教三人，別教三人謂住行向，圓教一人謂淨六根。次引證中引四文也。此經可見。《勝鬘》當知菩薩義兼三教，《楞伽》三人義當四人俱生彼土，《大論》文反舉真以釋似。五明土一異者，隨機所見二義常存。

Ninth, those of transformation, who reside in the expedience land; within this there are five parts: first, distinguishing the classes of persons; next, from “hence the lower text” onward, citing evidence; third, from “these persons” onward, distinguishing sharp and dull [faculties]; fourth, from “this is” onward, explaining the marks of benefits; fifth, from “if differentiating” onward, distinguishing the identity and difference of the land’s substance. In the first part, “four places or nine places among the preceding eight categories”: “four places” means that in each of the four teachings, those who have severed common delusions are born in that realm. “Nine places” means two persons in the Tripiṭaka [Teaching], three persons in the Shared Teaching, three persons in the Separate Teaching—namely the stages of abiding, practice, and dedication—and one person in the Perfect Teaching—namely the purification of the six sense faculties. Next, in citing evidence, four texts are cited. This sūtra is evident. In the Śrīmālā, one should know that bodhisattvas implicitly encompass the three teachings; in the Laṅkāvatāra, the three persons implicitly correspond to the four persons who are all born in that land; the passage in the Mahāprajñāpāramitopadeśa conversely brings up the real to explain the semblance. Fifth, explaining the identity and difference of the lands: according to what is perceived by different capacities, both meanings are perpetually retained.