法華玄義釋籤 19.38

19.38

次難菩提流支中二：先牒計略斥，次從「得道」下正斥。正斥又二：先斥半教，次從「般若」去斥滿教。初又二：初總難，次引諸文，皆是十二年前已有滿教。言「涅槃云，我初成道，恒沙菩薩來問」等者，第三經「迦葉設三十六問竟。佛讚言：善哉！善哉！汝今未得一切種智；如已得之，如汝所問，如一切智，等無有異。善男子！我初坐道場，初成正覺。爾時無量阿僧祇恒沙等諸佛世界，有諸菩薩，亦曾問我如是深義，然其所問句義功德，皆亦如是，等無有異。如是問者，則能利益無量眾生。」次斥滿中又二：先引論以明法華祕密難，次「又若」下以三味名展轉互難。互難又二：初正難，次「能譬」下結難。

Next, refuting Bodhiruci has two parts: first, citing the proposition and briefly reproaching it; second, from 'attaining the path' downward, reproaching it directly. The direct reproach also has two parts: first, reproaching the semi-teaching; second, from 'Prajñā' onward, reproaching the full teaching. The first also has two parts: first, a general challenge; second, citing various passages, all showing that the full teaching already existed before the twelve years. Regarding the statement 'The Nirvāṇa says: When I first attained the path, bodhisattvas numerous as the sands of the Ganges came to ask', and so forth: in the third fascicle, 'Kāśyapa having completed thirty-six questions, the Buddha praised him, saying: Excellent! Excellent! You have not yet attained the knowledge of all modes, yet as if you have attained it, what you have asked is equal and no different from omniscient knowledge. Good son! When I first sat at the place of awakening and first attained correct awakening, at that time in Buddha-worlds immeasurable, asamkhyeya, and equal to the sands of the Ganges, there were bodhisattvas who also asked me about such profound meanings; and the phrased meanings and merits of their questions were all also like this, equal and no different. Those who ask such questions are able to benefit immeasurable sentient beings.' Next, reproaching the full [teaching] also has two parts: first, citing the treatise to raise a challenge based on the Lotus being esoteric; second, from 'Moreover, if' downward, mutually challenging one another through the names of the three flavors. The mutual challenge also has two parts: first, the challenge proper; second, from 'The capable analogy' downward, the concluding challenge.