法華玄義釋籤 2.8

2.8

若以祕密橫被無時不遍，若約橫論豎則隱顯在機，佛本意在大故遂本居初，然由一分漸機致使聖慈未暢，前已專大、次復專小，今雖同座大小仍隔，但小被大彈為成生蘇，以此為次耳。故知於創稟者，仍互不相知，故有此諸喻意不同。「影臨萬水」譬現身不同，「逐器方圓」譬示土不同，「隨波動靜」譬說法不同，「示一佛土」至「不共」合譬也。從「故見有」下明機見不同，對前三相，初見淨如梵王、見穢如身子，開彼三相，總引經文，兼約六根明斥小也。「見有淨穢」對前現土眼根也。亦應更云覩相優劣，已舉見土身必稱土，故不繁文。「聞有褒貶」，耳根也。「嗅有薝蔔」，鼻根也。「華有著身」，身根也。「慧有若干」，意根也。唯闕舌根，以褒貶兼之。若語身者，應云如須彌山巨身也；始坐佛樹，細身也。一一根中並一褒一貶，尋之可見。又佛歎文殊、淨名，褒也。聲聞菩薩被折，貶也。其例蓋多不能具記。隨其心淨即佛土淨，入此室者不嗅餘香，結習盡者華不著也。聲聞有若干，其無礙慧無若干也。即是褒貶之意。世人判《楞伽》，或同《華嚴》，或同《法華》，具如《止觀》記已有二處引《楞伽》文判屬方等，以彼經文具四教故、有彈訶故。此中闕說意，應云方等本折小彈偏，圓無所間。又闕說由，應云良由小未全轉，致使五百聞大成斥。

If considered in terms of the secret [teaching], it horizontally covers everyone, being pervasive at all times; if discussing the vertical in terms of the horizontal, concealment and manifestation depend on the faculties. The Buddha's fundamental intention lay in the great, so following the fundamental it was placed first; however, due to a portion of gradual faculties, the sage's compassion was prevented from flowing smoothly: previously he specialized in the great, and next he specialized again in the small. Now, although in the same assembly, the great and small are still separated; it is merely that the small is rebuked by the great in order to form curd, and this serves as the sequence. Hence we know that for those who initial received [the teachings], they still mutually did not know each other; thus there are these various similes whose intentions differ. 'The reflection approaching the ten thousand waters' is a simile for the manifestation of bodies being different; 'following the vessels whether square or round' is a simile for showing lands being different; 'following the waves in motion and stillness' is a simile for the preaching of the Dharma being different. From 'showing one Buddha land' to 'not shared' matches the similes. From 'hence seeing that there are' onward, it clarifies that the faculties and views differ, corresponding to the three previous characteristics: first, seeing it as pure like the Brahmā King, and seeing it as defiled like Śāriputra. Opening those three characteristics, it generally quotes sūtra passages, and in addition clarifies the reprimand of the small in terms of the six sense faculties. 'Seeing that there are pure and defiled' corresponds to the previous manifestation of lands, which is the eye faculty. One should also add seeing the excellence and inferiority of the physical forms; since seeing the land has already been raised, the body must match the land, so the text is not made redundant. 'Hearing that there are praises and censures' is the ear faculty. 'Smelling that there is campaka' is the nose faculty. 'Flowers clinging to the body' is the body faculty. 'Wisdom having variety' is the mind faculty. It only lacks the tongue faculty, as praise and censure encompass it. If speaking of the body, one should say: like Mount Sumeru, which is the gigantic body; sitting initially at the Buddha-tree, which is the slender body. Within each sense faculty, there is one praise and one censure, which can be seen by examining them. Moreover, the Buddha praising Mañjuśrī and Vimalakīrti is praise; the śrāvakas and bodhisattvas being rebuked is censure. Such examples are so numerous that they cannot all be recorded. In accordance with the purity of one's mind, the Buddha land is pure; those who enter this room do not smell other fragrances; for those whose residual defilements are exhausted, flowers do not cling. The śrāvaka has variety, while his unobstructed wisdom does not have variety—this is precisely the intention of praise and censure. Worldly people, when classifying the Laṅkāvatāra, either identify it with the Avataṃsaka or identify it with the Lotus Sūtra; as fully recorded in the Zhiguan, it has already cited passages from the Laṅkāvatāra in two places and classified it under vaipulya, because the text of that sūtra fully possesses the four teachings and contains reprimands. Here the intention of the preaching is missing; it should say that vaipulya fundamentally rebukes the small and criticizes the biased, while the perfect has no interruption. It also lacks the reason for the preaching; it should say that it is truly because the small had not yet completely turned, causing the five hundred to hear the great and become reprimanded.