法華玄義釋籤 19.8

19.8

次明物機不同中又二：先明四種根性不同，次明今經純一根性教意綱紀。初文自為四意，從「其宿植」去正出今經，敘於一代用教之意，故前文云「始從華嚴至般若來，皆不說於設教之意」，故從此下騰今經意，述一代教用與之由，故初說華嚴意在大根，言不涉小則三意未周，一不攝小機，二不開權，三不發迹。從「其不堪者」去，說阿含教，意在於小，亦有三意未周，一不涉大機，餘二如前。從「既得道已」去，說方等教具明大小，總有二意，一逗大逗小，二以大斥小，亦三意未周，一者不明逗緣彈斥之意，餘二同前。從「若宜兼通」去，說般若教，亦有二意，一通被大小，二洮汰付財，亦三意未周，一者無通被洮汰之意，餘二同前。

Next, in clarifying the differences in the capacities of beings, there are also two parts: first, clarifying the differences among the four kinds of faculties and natures; second, clarifying that the present sūtra has a purely unified capacity and nature, as well as the main guiding principle of the teaching's intent. The first passage itself comprises four intents: from "their planting in the past" onward, it directly sets forth the present sūtra, outlining the intent behind employing teachings across the single lifetime. Thus the earlier text stated: "From the Avataṃsaka down to the Prajñā, none stated the intent behind establishing the teachings"; therefore, from this point forward it brings forth the intent of the present sūtra, describing the reasons for employing and bestowing across the single lifetime of teachings. Thus, preaching the Avataṃsaka first had its intent in great roots; since it did not engage the small, three intents were not yet complete: first, it did not embrace small capacities; second, it did not open the provisional; third, it did not reveal the origin. From "those who could not bear it" onward, preaching the Āgama teaching had its intent in the small, and also had three intents not yet complete: first, it did not engage great capacities; the remaining two are as before. From "having already attained the Path" onward, preaching the Vaipulya teaching fully clarified the large and the small, having two intents in total: first, according with the large and according with the small; second, using the large to reprimand the small; yet three intents were also not yet complete: first, it did not clarify the intent of according with conditions and reprimanding; the remaining two are the same as before. From "if it was appropriate to combine and share" onward, preaching the Prajñā teaching also had two intents: first, universally addressing both large and small; second, cleansing and bequeathing the wealth; yet three intents were also not yet complete: first, it lacked the intent of universally addressing and cleansing; the remaining two are the same as before.