法華玄義釋籤 20.17

20.17

次引《無量義》中二：初引文，次從「佛眼觀一切」下釋經意。又二：初明初大後小，次「若依」下明初小後大。初如文。次文中二：初明先小後大之意，次「次說」下正明後大。初又二：初略標，次「所以」下釋。次正明中又三：初方等，次般若，後法華。初方等中又六：初略述其部大旨，次「故身子」下明被彈之人，三「然方等」下明被彈之時，四「何者」下明受彈之意，五「自昔」下明彈訶之益，六「按無量義」下結時。此諸文者，並寄對小及鈍菩薩以明。初文者，上句云「小偏在聲聞」，下云「三藏兼於菩薩」。次文者，且略舉二人，餘者準例。善吉茫然棄鉢，身子怖畏却華，以空智為入道之主，故寄此二人。故般若中亦加此二。第三文者，得果之後即有彈訶，彈訶之時復云往昔，驗知並在十二年前。第四如文。第五文者，若未得果，具足煩惱，大機復生，若其輒訶則憚教不受有損無益，斯之謂歟。由得果後訶，故成二益：一者得果，成於酪益；二者彈訶，成其蘇益。六如文。

Next, citing the Infinite Meanings [Sūtra] has two [parts]: first citing the text; next, from 'The Buddha-eye views all' down, explaining the sūtra's intent. This also has two: first clarifying the great first and the small later; next, from 'If relying on' down, clarifying the small first and the great later. The first is as in the text. Within the second text there are two: first clarifying the intent of small first and great later; next, from 'Next speaking' down, directly clarifying the later great. The first also has two: first briefly marking, next, from 'The reason' down, explaining. In directly clarifying, there are further three: first Vaipulya, next Prajñā, and last the Lotus Sūtra. In the first, Vaipulya, there are further six: first briefly recounting the main purport of its division; next, from 'Hence Śāriputra' down, clarifying the persons rebuked; third, from 'However, Vaipulya' down, clarifying the time of being rebuked; fourth, from 'Why is this?' down, clarifying the intent of receiving the rebuke; fifth, from 'Since the past' down, clarifying the benefit of the reproach and rebuke; sixth, from 'According to the Infinite Meanings' down, concluding the time. All these passages are explained by relying on the contrast with the small [vehicle] and dull bodhisattvas. The first text: the upper clause says 'the small is exclusively in the śrāvaka,' and the lower says 'the Tripiṭaka includes bodhisattvas.' In the next text: two persons are provisionally and briefly raised, and the rest follow suit. Subhūti was bewildered and dropped his bowl; Śāriputra was terrified and shook off the flowers; because wisdom of emptiness is the chief [means] for entering the Way, it relies on these two persons. Hence in the Prajñā these two are also added. The third text: after attaining the fruit, there was immediately rebuke; at the time of rebuke, it further says 'in the past,' which verifies and indicates that they were all within the twelve years. The fourth is as in the text. The fifth text: if they had not yet attained the fruit and were fully possessed of afflictions, when the great capacity arose again, if one had rashly rebuked them, they would have feared the teaching and not received it, resulting in harm and no benefit; is this not what is meant? Because of rebuking them after they attained the fruit, two benefits were accomplished: first, attaining the fruit accomplished the benefit of curds; second, the reproach and rebuke accomplished the benefit of butter. The sixth is as in the text.