法華玄義釋籤 15.33

15.33

九明利益中二：先正說益，次流通益。初文又二：初雙標，次雙釋。釋中二，先釋，次「若論實道」下校量。初又二：先釋，次「即是」下結。初又二：先生身，次法身。生身又二：先聞迹門，次聞本門。初聞迹門中又四：先明十妙中益，次明六即中益，三「如身子」下略示其類，四「即是」下結。初文者，但得智行位眷屬利益益也。然須料簡，智從解說故總得之；若破惑之智須甄於果，位通深淺意亦如之。眷屬可得極至一生，修未出界義非神通，餘未破無明及見思等，則隨惑判釋利益同為一實益也。三法屬果義可通因，則依聲聞咸入初住，今從極果故不通因。次約本門中三：初明十妙益，次六即益，三明增道損生。次法身益中為三：初明益相，次「何以故」下明益所以，三「故分別」下引證。次「若論」下較量中四：初略辨同異，次「喻如」下借小為譬，三「前迹門」下辨多少深淺，四「當揀」下示文判位。初文云「若論實道兩處不殊權智事用不得相比」者，本門法身、迹門生身兩處得益，所證圓理理無深淺，故曰「不殊」。豈以初住無生忍位，齊於本門法身一生菩薩耶？二三四如文。次明流通益又二：初正釋，次釋疑。初正釋中意者辨兩處得益冥顯不同，初言「迹門冥利益」者，但見與記，不云入位，故名為冥，如〈分別功德品〉即是顯也。又地涌弘經亦顯益也。或迹門諸菩薩至此復益，及本門中新得益者，或有未預此諸益數，並有冥益，故云「兼得迹門」。次釋疑中二：先疑，次釋。釋中云「待時」者，如華嚴不悟待至三味乃至涅槃，一一味中亦有待時，如佛邊未益，待共文殊，入淨名室，乃至涅槃未悟，待至後佛出世之時。「待伴」者，如在鹿苑待五比丘，度五人已處處化益，如《華嚴》中四大菩薩乃至《法華》中身子、彌勒等，及文殊入海領無數眾來至佛所等，《涅槃》中迦葉、德王、師子吼等。又如佛留智積以待文殊，分身不答以待後佛，亦如〈持品〉五百聲聞及諸菩薩比丘尼等，皆是待伴。又待時者，如待文殊答問竟時，待彌勒騰疑竟時，待文殊龍宮出時，待妙音東來時等，並是待時。故知諸佛法身遍一切處，而假諸菩薩共化之時，以菩薩為伴。次引證中二文，迹本兩門後，令弘此法者，即是本迹兩門，發誓弘此法華經者是也。

In the ninth, explaining the benefits, there are two parts: first, the benefits during the direct preaching; next, the benefits during dissemination. The first text also has two parts: first, a dual setting forth; next, a dual explanation. In the explanation there are two parts: first, an explanation; next, the assessment from "If discussing the path of reality" downward. The first also has two parts: first, an explanation; next, the conclusion from "This is indeed" downward. The first also has two parts: first, the physical body; next, the dharma body. The physical body also has two parts: first, hearing the trace gate; next, hearing the origin gate. In the first part, hearing the trace gate, there are also four: first, clarifying the benefits among the ten subtleties; next, clarifying the benefits among the six identities; third, briefly showing their categories from "Like Śāriputra" downward; fourth, concluding from "This is indeed" downward. As for the first text, it is only obtaining the benefits of wisdom, practice, stages, and retinue. However, they must be analyzed: wisdom is spoken of from the perspective of understanding, so it is obtained generally; but if it is the wisdom that destroys delusion, it must be distinguished according to the fruit. Stages encompass deep and shallow, and the meaning is also like this. Retinues may be obtained up to one lifetime at most; cultivation having not yet transcended the realm means they are not supernormal powers; the rest have not yet destroyed ignorance, view-and-thought delusions, and so forth, so they are classified according to delusion, and the benefits are equally the benefit of the one reality. The three dharmas belong to the fruit, and their meaning can extend to the cause; thus, based on the śrāvakas, all enter the first abode; here it follows the ultimate fruit, so it does not extend to the cause. Next, in terms of the origin gate, there are three: first, clarifying the benefits of the ten subtleties; next, the benefits of the six identities; third, clarifying the increase of the path and diminution of rebirth. Next, in the benefits of the dharma body, there are three: first, clarifying the characteristics of the benefits; next, clarifying the reason for the benefits from "Why is this?" downward; third, citing proof from "Therefore, the 'Distinction' [Chapter]" downward. Next, in the assessment from "If discussing" downward, there are four: first, briefly distinguishing sameness and difference; next, borrowing the lesser as an analogy from "By analogy with" downward; third, distinguishing quantity, depth, and shallowness from "In the preceding trace gate" downward; fourth, indicating the text and classifying the stages from "One should select" downward. Where the first text states, "If discussing the path of reality, the two places are not different, but the practical functioning of provisional wisdom cannot be compared": regarding obtaining benefits in the two places of the dharma body in the origin gate and the physical body in the trace gate, the perfect principle realized has neither depth nor shallowness, hence it is said to be "not different." How could the stage of the forbearance of the non-arising [of dharmas] at the first abode be equal to the bodhisattvas of one lifetime possessing the dharma body in the origin gate? The second, third, and fourth are as in the text. Next, clarifying the benefits during dissemination also has two parts: first, a direct explanation; next, resolving doubts. In the first direct explanation, the intention is to distinguish the difference between the hidden and manifest obtaining of benefits in the two places. What is first spoken of as the "hidden benefit of the trace gate" means that one only sees the bestowal of predictions, not mentioning the entry into stages; hence it is called hidden, just as the 'Chapter on the Distinction of Merits' is manifest. Furthermore, the emerging from the earth to propagate the sūtra is also a manifest benefit. Or, the various bodhisattvas of the trace gate again benefit upon reaching here, and those newly obtaining benefits in the origin gate, or those who have not yet participated in these numbers of benefits, all possess hidden benefits; hence it is said, "concurrently obtaining the trace gate." Next, in resolving doubts, there are two: first, the doubt; next, the explanation. In the explanation, "awaiting the time" refers to, for example, not awakening in the Avataṃsaka, awaiting up to the three flavors or even nirvāṇa; within each and every flavor there is also awaiting the time, such as not benefiting beside the Buddha, awaiting being together with Mañjuśrī, entering Vimalakīrti's room, or even not awakening up to nirvāṇa, awaiting the time when a future Buddha appears in the world. "Awaiting a companion" refers to, for example, in the Deer Park awaiting the five bhikṣus, and after liberating the five persons, teaching and benefiting everywhere; like the four great bodhisattvas in the Avataṃsaka Sūtra, down to Śāriputra, Maitreya, and so forth in the Lotus Sūtra; and Mañjuśrī entering the ocean and leading countless assemblies to come to the Buddha's place, etc.; and Kāśyapa, Guṇarāja, Siṃhanāda, and so forth in the Nirvāṇa Sūtra. Also, like the Buddha detaining Jñānaprabha to await Mañjuśrī, the emanated bodies not answering to await a future Buddha, and also like the five hundred śrāvakas and the various bodhisattvas and bhikṣuṇīs in the 'Chapter on Upholding'—these are all awaiting a companion. Furthermore, "awaiting the time" refers to, for example, awaiting the time when Mañjuśrī finishes answering the questions, awaiting the time when Maitreya finishes raising the doubts, awaiting the time when Mañjuśrī emerges from the dragon palace, awaiting the time when Gadgadasvara comes from the east, and so forth; these are all awaiting the time. Therefore, one knows that the dharma body of all Buddhas is omnipresent, yet relies on the times when the various bodhisattvas teach together, taking the bodhisattvas as companions. In the following citation of proof, there are two passages; those who after the two gates of trace and origin are commanded to propagate this Dharma are precisely those who, in the two gates of origin and traces, take vows to propagate this Lotus Sūtra.