法華玄義釋籤 15.13

15.13

四明感應中文句大同，文後更加麁妙廣狹料簡耳。初四教迹不同中云「三藏佛一日三時照機」者，及下通教皆云「照九法界」，當教皆有三乘故也。三藏中「又如大論等云佛入城乞食」者，為女人父母所遮不得出故、為病者故、為欲令人見相好故、為本無施心待乞方施者故，如是有十因緣，並三藏物觀機益物之相。次分別中云「復次本感迹感麁妙相對四句」者，本文遠指最初，實得之時所被機緣亦有四教，則三教為麁，圓教為妙。迹中被機亦不出四，麁妙亦爾。故今不從麁妙以判本迹，但從最初名之為本，當知本時麁妙俱妙，迹中麁妙俱麁，廣狹可知。應中四句麁妙如文。又被多世界為廣，被少世界為狹，最初垂應及中間等亦有廣狹，今亦不從廣狹以判，故知久成廣狹俱妙，中間今日廣狹俱麁。

Fourth, regarding the explanation of the wonder of stimulus and response, the words and phrases are largely the same, with only the analysis of coarse and wondrous, broad and narrow, added at the end of the text. First, among the differences of the traces in the four teachings, where it says: 'The Buddha of the Tripiṭaka illuminates capacities three times a day,' this and the Shared Teaching below both state that he 'illuminates the nine dharma realms,' because within those respective teachings there are the three vehicles. In the Tripiṭaka [Teaching], where it says 'also, as the Da zhidu lun and other texts say, the Buddha enters the city to beg for food,' this is because women are hindered by their parents and cannot leave, because of the sick, because of wishing people to see his marks and characteristics, and because of those who originally had no thought of giving and would only give when begged from; there are ten such causes and conditions, all being aspects of the Tripiṭaka examining capacities to benefit beings. Next, in the differentiation, where it says 'Furthermore, the four propositions contrasting the coarse and wondrous of origin stimulus and trace stimulus,' the original text points remotely to the foremost origin: at the time of true attainment, the capacities and conditions that were addressed also encompassed the four teachings; then the three teachings were coarse and the Perfect Teaching was wondrous. The capacities addressed within the traces do not exceed the four either, and their coarse and wondrous are likewise. Therefore, now we do not determine origin and traces based on coarse and wondrous, but solely name the foremost origin. One should know that at the time of the origin, both coarse and wondrous were wondrous, while within the traces, both coarse and wondrous were coarse. Broad and narrow can be understood similarly. The coarse and wondrous of the four propositions in the response are as in the text. Moreover, addressing many worlds is broad, while addressing few worlds is narrow. The foremost manifestation of response, the intermediate stages, and so forth also possess broad and narrow. Now we also do not determine [origin and traces] based on broad and narrow; hence we know that having attained awakening long ago, both broad and narrow were wondrous, while in the intermediate and present stages, both broad and narrow are coarse.