法華玄義釋籤 15.11

15.11

次本果妙中亦三，如前。初文二：初引經立本，次釋，次舉迹中四教不同中云，「或言道樹草座三十四心」等者，《俱舍》、《婆沙》、《智論》所明三，秖四階成道菩薩。今文出處非一，道樹天衣具如《大品》，或言寂滅道場具如《華嚴》，或言道場虛空為座等，亦如《華嚴》、《普賢觀》。《大論》三十八云「聲聞經說敷草座，衍經中說或見敷草座樹下，或見敷天綩綖，六天天衣不同，隨福所感，或見無量由旬寶座。」「若是」下釋上三義。斥失等如文。

Next, the wonder of the origin fruit also has three parts, as before. The first text has two: first, citing the sūtra to establish the origin; second, explaining it. Next, citing the differences among the four teachings within the traces, where it says: 'Or stating that at the Bodhi tree upon the seat of grass with the thirty-four minds,' and so forth, refers to what is explained in the Kośa, the Vibhāṣā, and the Zhi[du] lun: the bodhisattva attaining awakening through the four stages. The sources in the present text are not singular: the Bodhi tree with divine robes is fully as in the Large Perfection of Wisdom Sūtra; or stating the place of awakening in quiet extinguishment is fully as in the Avataṃsaka Sūtra; or stating that the place of awakening has empty space as its seat and so forth is also as in the Avataṃsaka and the Samantabhadra Contemplation. The thirty-eighth fascicle of the Da zhidu lun says: 'The Śrāvaka sūtras state that he spread a grass seat. The Vaipulya sūtras state that some saw a grass seat spread beneath the tree, some saw divine fabrics spread—the divine robes of the six desire heavens being different according to what is induced by merit—and some saw a jeweled throne of immeasurable yojanas.' From 'If it is' downward, it explains the three meanings above. Rebuking faults and so forth are as in the text.