法華玄義釋籤 3.59

3.59

於中先總立，次廣釋。釋中先釋昔日因果各有三麁，次釋今日因果各有三妙。初文者，先因、次果。初因中先標、次釋、次結。初如文。釋中體則具列三乘位，用則但舉菩薩者，舉勝兼劣，以三祇菩薩不斷惑因與二乘凡位似同，故名因同。並是初明諦等為體。位中言「第九無礙」者，三祇之內伏惑時長，乃至非想第九品並伏而未斷，位未出界況復變易，故名為下。用短，可知。當知二乘位用下短，比此可知。昔果三義者，初標列、次釋、後結。釋中體者，縱至佛果亦但有餘無餘，故與二乘其體是狹，佛果亦同位在化城，佛果亦同止除四住。「又」下重釋用耳。「八十」等者，以壽量意用斥昔果。本行菩薩道時所成壽命為前過恒沙，今猶未盡復倍上數，名之為後。八十年佛無此壽故，故名為短。次明今因果各三義者，為二：先釋、次結。釋中二：先因、次果。因中三：列、釋、結。釋中言「界外行菩薩道」者，若自行者必在界外，若兼化物則自在受生。次果中亦先標列、次釋、三結。言「神通」者，在因則以伏斷為用，在果則以利物為用，光宅意以〈壽量品〉為神通延壽利益眾生。「即是」下總結。

Within this, first he sets it up in summary, and next he explains it in detail. In the explanation, he first explains that cause and effect in the past each have three crude aspects, and next explains that cause and effect in the present each have three subtle aspects. In the first text, cause comes first and effect comes next. Within the first cause, he first designates, next explains, and then concludes. The designation is as in the text. In the explanation, the essence fully lists the stations of the three vehicles, whereas the function only mentions the bodhisattva: this raises the superior to encompass the inferior. Because the cause of the bodhisattva of three asaṃkhyeya kalpas who has not severed delusions appears identical to the ordinary stations of the two vehicles, it is called identical cause. All of these first clarify the truths and so forth as the essence. Regarding the station, when it says 'the ninth [stage of] non-hindrance', within the three asaṃkhyeya kalpas the period of subduing delusions is long; up to the ninth grade of neither-thought[-nor-non-thought], all are subdued but not yet severed. The station has not yet transcended the realm [of desire, form, and formlessness], let alone transformation [birth and death]; therefore it is called low. The brevity of its function is understood. One should know that the inferior station and brief function of the two vehicles can be understood by comparison with this. As for the three meanings of past effect: first he designates and lists, next explains, and then concludes. Regarding essence in the explanation, even reaching the Buddha effect there are only with-remainder and without-remainder; therefore, compared to the two vehicles, its essence is narrow. The Buddha effect is likewise in the station of the phantom city; the Buddha effect likewise merely eliminates the four abodes. From 'Again' below, he re-explains the function. Regarding 'eighty' and so forth, he refutes the past effect by means of the meaning of the [lifespan] function of 'The Lifespan [of the Tathāgata]'. The lifespan accomplished when originally practicing the bodhisattva path surpassed the sands of the Ganges in the past, and even now it is not yet exhausted, further doubling the number above; this is called the future. Since an eighty-year-old Buddha lacks this lifespan, it is called brief. Next, clarifying the three meanings each of present cause and effect has two parts: first he explains, and next concludes. In the explanation are two: first cause, next effect. In cause are three: listing, explaining, and concluding. In the explanation, when it says 'practicing the bodhisattva path outside the realms', if for one's own practice, it is certainly outside the realms; if also for transforming living beings, one takes birth at will. Next, in effect, he also first designates and lists, next explains, and thirdly concludes. As for 'supernatural powers', in the cause they take subduing and severing as function; in the effect they take benefiting living beings as function. The intention of Guangzhai is that the 'Lifespan' chapter uses supernatural powers to extend life to benefit sentient beings. From 'That is' below is the overall conclusion.