法華玄義釋籤 19.11

19.11

三明佛意鑒機中二：先明鑒機來久，次「當知」下明佛意難測。初文又二：初總述，次別指。初文言「法身地」等者，自本地真因初住已來，遠鑒今日乃至未來大小眾機，故云「本行菩薩道時所成壽命今猶未盡」，豈今日迹中草座木樹方鑒今日大小機耶？次「文云」下別明鑒機，以今日之事驗久遠之智，一代始成四十餘年，豈能令彼世界塵數菩薩萬億諸大聲聞便悟大道，現獲無生色聲之益略難稱紀，故知今日逗會赴昔成熟之機，況若種若脫非言可盡？於中又二：初略明始終一期佛意，次「信解」下重牒信解領鑒證成。初文又三：初明佛垂世本意，意雖知小而在大；次文云「殷勤」下明用小化本意，意雖知大而用小；三文云「諸佛」下明適機化儀佛意本暢，非始靈鷲其心泰然。次信解文具足五時，初華嚴時大機未起，以佛遠鑒令見而復遙。次於窓牖中下知小機先熟，故遙而不捨，所以密遣將護大機，故體業領付其意在茲。

Third, in clarifying the Buddha's mind discerning the capacities, there are two parts: first, clarifying that the discerning of capacities has been for long; second, from "one should know" onward, clarifying that the Buddha's mind is difficult to fathom. The first passage also has two parts: first, a general description; second, specific indications. As for the words "the ground of the dharma body" and so forth in the first passage: ever since the initial abode of the true cause on the ground of the original [attainment], he has discerned from afar the small and large capacities of the assemblies of today and even into the future; therefore it says, "The lifespan achieved when I originally practiced the bodhisattva path is even now not yet exhausted." How could he only now, upon the grass seat and under the wooden tree within the traces of today, begin to discern the large and small capacities of today? Next, from "the text says" onward specifically clarifies the discernment of capacities, verifying the wisdom of the distant past by the events of today: in the initial attainment of the single lifetime, in forty-odd years, how could he cause bodhisattvas numerous as the dust motes of world realms and myriads of koṭis of great śrāvakas to immediately awaken to the Great Path and presently obtain the benefits of non-arising, form, and sound, which are roughly difficult to record? Therefore we know that today's accord and meeting answers the matured capacities of the past; how much more so with planting and liberating, which cannot be exhausted by words? Within this there are also two parts: first, briefly clarifying the Buddha's intent throughout the single period from beginning to end; second, from "Faith and Understanding" onward, reiterating the comprehension and discernment in "Faith and Understanding" to verify and complete it. The first passage also has three parts: first, clarifying the original intent of the Buddha's descending into the world: although his intent knew the small, it rested in the large; second, the text from "earnestly" onward clarifies the original intent of employing the small to transform: although his intent knew the large, he employed the small; third, the text from "all Buddhas" onward clarifies that with the conversion format adapting to capacities, the Buddha's intent was originally set at ease—it was not only upon Vulture Peak that his mind became tranquil. Next, the text of "Faith and Understanding" fully contains the five periods: first, in the Avataṃsaka period, great capacities had not yet arisen, so through the Buddha's far-reaching discernment he caused [the son] to see yet still remain distant. Next, from "through the window" onward, he knew that the small capacities would ripen first, hence he kept his distance without abandoning him; this is why he secretly sent [messengers] to guard the great capacity, and so the comprehension of the estate and the handing over of the inheritance have their meaning right here.