法華玄義釋籤 3.39

3.39

七得用不得用者，「得」謂自證，「用」利他也。於中為二：先標、次釋。釋中又二：初舉極果，次舉因人。因人中二：先標列四句，次解釋。釋中凡夫及四教不同，初藏通兩教各分二乘與菩薩別釋。初三藏二乘中先聲聞、次支佛。初聲聞中二：初明得而不能用，次「假令」下明用而不當同不能用。初文可解。次文具明不能用四悉之相。能稱機故方名能用，聲聞借使欲利於他而差機故不能用，故云「假令」。於中初舉滿願通明差機。次「如富樓那」下約四悉，一一皆先出入，次結不能用。初文云「如富樓那九旬化外道」，如《止觀》第六記。身子差機，如《止觀》第七記。迦絺那，如《止觀》第九記。「如身子不度福增」者，論云：「此比丘宿生為魚，身長七百由旬，宿曾聞法，雖墮魚中宿種猶在。時有商主將諸商人入海採寶，忽見流急船向白山，兼見三日並現，即白海師。海師曰：禍哉非三日也，二是魚目，一是天日，白山者魚齒也；必入魚腹。船中諸人各稱所事，中有優婆塞稱南謨佛。魚聞佛名即自念言：此佛弟子，我昔亦佛弟子。即忍死合口，水流便退。魚因捨命，風吹屍上岸。神生值佛，身子及五百皆不度，佛度得果。佛令按行海畔，見骨山高七千由旬，山北日所不照，迴來白佛。佛言：是汝身骨。」

Regarding the seventh section, on "Possessing Application and Not Possessing Application": "possessing" refers to self-realization; "application" refers to benefiting others. There are two parts within it: first stating, next explaining. In the explanation, there are again two: first citing the ultimate fruit, next citing persons on the causal stage. Among persons on the causal stage, there are two: first stating and listing the four propositions, next explaining. In the explanation, ordinary persons and the four teachings differ: first, the two teachings—Tripiṭaka and Shared—each divide into the two vehicles and bodhisattvas to explain them separately. First, among the two vehicles of the Tripiṭaka Teaching, first are the śrāvakas, next the pratyekabuddhas. First, among the śrāvakas, there are two: first explaining possessing realization but being unable to apply it; next, from "Even if..." onward, explaining that applying it inappropriately is equivalent to being unable to apply it. The first text is understandable. The next text fully explains the aspect of being unable to apply the four siddhāntas. Only because one can accord with capacities is it called being able to apply; śrāvakas, even if they wish to benefit others, cannot apply them because they miss the capacity, hence it says "even if". Therein, it first cites Pūrṇa to generally clarify missing the capacity. Next, from "as Pūrṇa..." onward, treating the four siddhāntas, each first introduces and concludes with the inability to apply. The first text says, "as Pūrṇa spent ninety days converting non-Buddhists," as in the sixth record of the Zhiguan. Śāriputra missing the capacity is as in the seventh record of the Zhiguan. Kāśina is as in the ninth record of the Zhiguan. Regarding "as Śāriputra did not liberate Fukuzō (Puṇyavardhana)": the treatise says, "In a past life, this bhikṣu was a fish seven hundred yojanas long. Having heard the Dharma in the past, although fallen among fish, his past seed still remained. At that time, a merchant leader led merchants into the sea to gather jewels; suddenly seeing a swift current with the ship heading toward a white mountain, and also seeing three suns appear together, he informed the sea captain. The captain said: 'Alas, these are not three suns: two are the fish's eyes, and one is the sun in the sky; the white mountain is the fish's teeth; we will surely enter the fish's belly.' The people in the ship each called upon what they venerated; among them was an upāsaka who called 'Namo Buddha'. Hearing the Buddha's name, the fish thought to itself: 'This is a disciple of the Buddha; I was formerly a disciple of the Buddha too.' It bore death and closed its mouth, and the water receded. The fish consequently lost its life, and the wind blew its corpse onto the shore. Its consciousness was reborn and encountered the Buddha; Śāriputra and the five hundred [arhats] were all unable to liberate him, but the Buddha liberated him and he attained the fruit. The Buddha had him walk along the seashore, where he saw a mountain of bones seven thousand yojanas high, the north of the mountain unilluminated by the sun. Returning, he reported to the Buddha. The Buddha said: 'These are the bones of your own body.'"