法華玄義釋籤 17.19

17.19

四約四隨中二：初問起，次答。答中五：初總出四隨，明如來赴機之法；次「例如」下引例示失；三「如來」下正明佛赴機異名之相；四「故求那」下引證；五「故四隨」下結意。初如文。次例中三：初通舉異執之相，次「既不」下示失四悉之相，三「各於」下結失成得，雖現在無益得為後世聞法之緣。初如文。次文者，「既不欲聞」去失四隨益物意也。初是無樂欲，次無心信受是無為人，次不滅煩惱是無對治，次不發道心是無第一義。三結失成得如文。三正明如來赴機之相中三：先總舉說法之相，次「為有」下別明四門四悉之相，三「隨此」下結意。初如文。次文四門不同，初從「為有根性」去有門，明如來逗機得四悉益，初是樂欲益，次信戒忍進是為人益，次蕩除空見是對治益，次即能去是第一義益；有門既爾，餘三可知。

Fourth, regarding relying on the four adaptations, there are two parts: first, raising the question; second, answering. Within the answer, there are five: first, generally setting forth the four adaptations to explain the Tathāgata’s method of responding to capacities; second, from “For example” onward, citing examples to show the loss; third, from “The Tathāgata” onward, directly explaining the aspects of the Buddha’s different names when responding to capacities; fourth, from “Therefore Guṇa[bhadra]” onward, citing scriptural proof; fifth, from “Therefore the four adaptations” onward, concluding the meaning. The first is as in the text. Next, within the examples, there are three: first, generally raising the aspects of divergent attachments; second, from “Since they do not” onward, showing the aspects of losing the four siddhāntas; third, from “Each in their” onward, concluding the turning of loss into gain, meaning that although there is no benefit in the present, it serves as a condition for hearing the Dharma in future lifetimes. The first is as in the text. In the next text, from “Since they do not wish to hear” onward refers to losing the intention of the four adaptations to benefit beings. The first is having no joyful desire; next, having no mind of faith and acceptance is having no [benefit for] persons; next, not extinguishing afflictions is having no counteragent; next, not generating the mind of the Way is having no supreme truth. Third, concluding the turning of loss into gain is as in the text. Within the third part, directly explaining the aspects of the Tathāgata’s responding to capacities, there are three: first, generally raising the aspects of expounding the Dharma; second, from “For the sake of existence” onward, separately explaining the aspects of the four doors and four siddhāntas; third, from “Adapting to this” onward, concluding the meaning. The first is as in the text. In the next text, the four doors are different: first, from “For the sake of those with capacities” onward is the door of existence, explaining that the Tathāgata matches capacities to obtain the benefits of the four siddhāntas—the first is the benefit of joyful desire; next, faith, precepts, patience, and vigor are the benefit for persons; next, sweeping away views of emptiness is the benefit of counteragents; next, being immediately able to [attain] is the benefit of the supreme truth. The door of existence being thus, the other three can be understood.