法華玄義釋籤 14.3

14.3

今初明來意中，初總標益意，次別明益。初文言「所為」者，謂前感應、神通、說法三妙不空即是利益，利益之人即是眷屬。次「釋論」下別明中二：初引他經得益不同，次「今經」下明今教妙益。初文中所引一論三經，並明由佛得王三昧，能身口兩益。語光指前神通，語聞指前說法，語身指前感應。又語身亦通感應神通。前言「不空過」者，若度破獲皆不唐捐，通是利益別號。引《淨名》中「法寶」是現身，「普照」是放光，「而雨」是說法。「華嚴思益放光」等者，彼《思益經》第二，網明菩薩放光遍照十方阿僧祇國，一切煩惱病苦遇光快樂；佛又放六度及一切法光，皆悉對治眾生慳等諸蔽及一切惑。具如彼經及《華嚴》等。次此經中二：先信解，次述成。領解文略，述成文廣，具有前來四妙，方有今文利益。言「不能盡」者，具如〈藥草〉。疏中明橫竪不及等，此明利益，益多故也。餘意在文可見。

Now, first, in clarifying the purpose of its appearance, there is first a general statement of the intention of benefit, and next a specific clarification of benefit. In the first text, "what is for" means that the preceding three wonders of stimulus-response, supernatural powers, and expounding the Dharma are not in vain, which is precisely benefit; the persons benefited are precisely the retinue. Next, in the specific clarification from "Treatise" downward, there are two parts: first, citing other sūtras on the different attainments of benefit; next, from "the present sūtra" downward, clarifying the wonderful benefit of the present teaching. In the first text, the one treatise and three sūtras cited all clarify that through the Buddha attaining the king of samādhis, he can produce benefits through both body and speech. Speaking of light refers to the preceding supernatural powers; speaking of hearing refers to the preceding expounding of the Dharma; speaking of body refers to the preceding stimulus-response. Furthermore, speaking of body also applies to both stimulus-response and supernatural powers. The previous expression "not passing in vain" means that crossing over, destroying, and obtaining are none of them fruitless, being a common separate appellation for benefit. In the citation from *Vimalakīrti*, "dharma-jewel" is the manifestation of the body, "universal illumination" is emitting light, and "raining down" is expounding the Dharma. Regarding "Huayan and the questions of Viśeṣacinti emitting light," etc., in the second fascicle of that *Viśeṣacintibrahma-paripṛcchā Sūtra*, the bodhisattva Jālinīprabha emits light that illuminates universally the asamphyeya lands of the ten directions, and all suffering from afflictions and illnesses encounter the light and attain joy; the Buddha also emits lights of the six perfections and all dharmas, all of which counter the stinginess, other hindrances, and all delusions of sentient beings, fully as in that sūtra, the *Avataṃsaka*, and so forth. Next, in this sūtra, there are two parts: first, faith and understanding; next, corroboration. The text of expressing understanding is brief, while the text of corroboration is broad; only when completely possessing the preceding four wonders is there the benefit of the present text. The statement "cannot be exhausted" is fully as in the "Medicinal Herbs" chapter. In the commentary, it explains that horizontal and vertical do not reach, etc.; this clarifies benefit, because benefits are many. The remaining meaning can be seen in the text.