法華玄義釋籤 14.21

14.21

次五味中二：先列、次判。初文中云「熟蘇而有體法等七益」者，等別圓諸教通途皆有因果兩益，雖無三藏中三草，自有通中二乘為中草，乾慧性地為上草，八人已去為小樹，八地已去入別教道，及別教本人為大樹，被接見中及圓教本人為實事，若方等七益依前所列不同此例。次「前諸」下判，可知。次雜料簡中，初問中云「應身益亦令法身益」者，法身菩薩起應輔於應身佛化，聞法進道，亦能令此菩薩法身益耶？答意者，應身之處即法身，應身得益即法益，亦如磨鏡為見像，見像之時即鏡明，其像彌現鏡彌明故，明像體本不二，汝問應益法益不？如問像現鏡明不？為是義故，汝問非也。次問者，法身平等本無應，垂應之時名病行，應身得益即法益，方丈現病法應病？答意者，秖為法身本無病，能現病行利眾生，利生現病非實病，故知法應俱無病。次「從又」下更作一番化功歸己釋，利物若少病則少，應迹若多名病多，機多應多功即多，法身得益理應多。次從「今作」下，復有兩箇四句、七箇二句而為料簡。初兩箇四句並約十番之中因果二益以料簡，故不相及。或有一人得果益，或有一人得因益，或有一人二俱益，或有一人俱無益。次四句者，「自有壞益」下列也。「不成不壞」至「亦成亦壞」，更作四句釋前所列，不成不壞釋第四句。四趣因益釋前初句，非想成益釋第二句，中間已去釋第三句，如修五戒生於人中，四趣之因一時俱壞，餘句可見。得是分段因果益，不得是變易因果益，不得是分段因果益，得是遠為實報土家因果益。

Next, regarding the five flavors, there are two parts: first, listing; next, judging. In the first passage, where it says "semi-clarified butter possessing the seven benefits such as the Dharma-body," etc., throughout the various teachings of the Separate and Perfect, all generally possess the two benefits of cause and fruit. Although they lack the three grasses of the Tripiṭaka [Teaching], they naturally possess the two vehicles within the Shared [Teaching] as the middle grass, the dry-wisdom and nature stages as the superior grass, those from the eight person [stage] onward as the small trees, those from the eighth bhūmi onward entering the path of the Separate Teaching together with the original persons of the Separate Teaching as the great trees, and those accessed into the middle together with the original persons of the Perfect Teaching as the real matter. If it is the seven benefits of the correct and equal [period], they rely on the preceding listing and do not follow this pattern. Next, the judgment from "the previous..." onward is understandable. Next, in the miscellaneous critical discrimination, the first question says: "Does the benefit to the response body also cause benefit to the dharma body?" When a dharma-body bodhisattva manifests a response to assist the transformation of a response-body Buddha, hearing the Dharma and advancing on the path, can this also cause benefit to this bodhisattva's dharma body? The intent of the answer is that the place of the response body is precisely the dharma body; the response body obtaining benefit is precisely the dharma benefit. It is like polishing a mirror in order to see an image: at the moment of seeing the image, the mirror is clear. Because the more the image appears the clearer the mirror is, the brightness and the image are fundamentally non-dual in substance. When you ask whether response benefit is dharma benefit, it is like asking whether the appearance of an image is the mirror's brightness! For this reason, your question is mistaken. The next question asks: "The dharma body is equal and originally lacks response; when it manifests a response, it is called the conduct of illness. If the response body obtaining benefit is precisely dharma benefit, then when illness is manifested in the ten-foot-square chamber, does the dharma [body] respond with illness?" The intent of the answer is: simply because the dharma body originally has no illness, it can manifest the conduct of illness to benefit sentient beings; manifesting illness to benefit sentient beings is not real illness, so we know that both dharma and response are free from illness. Next, from "furthermore..." onward, it offers another explanation of the merit of transformation returning to oneself: if benefiting beings is slight, illness is slight; if response traces are many, it is called much illness. Where capacities are many, responses are many and merit is great; that the dharma body obtains benefit should by principle be great. Next, from "now making..." onward, there are further two fourfold sets and seven twofold sets for critical discrimination. The first two fourfold sets are both critically discriminated in terms of the two benefits of cause and fruit among the ten turns, and thus do not overlap. There may be a person who obtains the fruit benefit, a person who obtains the cause benefit, a person who obtains both benefits, or a person who obtains neither benefit. The next fourfold set is listed from "there are naturally destroyed benefits" onward. From "neither formed nor destroyed" up to "both formed and destroyed," it makes another fourfold set to explain the previous list: "neither formed nor destroyed" explains the fourth proposition. The causal benefit of the four destinies explains the first proposition above; the formed benefit of the non-conceptual explains the second proposition; from the intermediate onward explains the third proposition. For example, practicing the five precepts to be born among humans, the causes of the four destinies are simultaneously destroyed; the remaining propositions can be understood. Obtaining this is the cause and fruit benefit of fragmented [samsāra], not obtaining it is the cause and fruit benefit of transformative [samsāra]; not obtaining this is the cause and fruit benefit of fragmented [samsāra], obtaining it is remotely being the cause and fruit benefit of the reward land.