妙法蓮華經文句 10.114

10.114

第二番問，為三：「云何遊」問身，「云何說」問口，「方便」問意。此聖人三密無謀之權，隨機適應也。佛答亦三：一、別答，二、總答，三、勸供養。「應以」者，答方便力也；「現身」，答其問遊也；「說法」，答其問口也。凡有三十三身、十九說法（云云）。從「成就」下，結別開總。別文廣意狹，總答文狹意廣（云云）。從「是故」下，勸供養。此中見形聞法，故勸供養也。初、勸，次、受旨。受旨為六：奉命、不受、重奉、佛勸、即受、結，皆如文。從「持地」下，是聞品功德（云云）。「無等等」者，九法界心不能等理，佛法界心能等此理，故無等而等也。又畢竟之理是無等，初緣畢竟理而發心，能等於理，故言無等等也。又心之與理俱不可得，將何物等何物，而言無等等耶？心之與理俱不可說，不可說而說，說此心等此理，故言無等等耳。初一是橫釋，次一是豎釋，次一非橫非豎釋也（云云）。

The second round of questions has three parts: "How does he travel?" asks about the body; "How does he speak?" asks about the voice; and "expedient means" asks about the mind. These are the sage's three mysteries of uncalculated expedients, adapting in response to capacities. The Buddha's answer is also threefold: first, a specific answer; second, a general answer; third, exhorting offerings. "By what [body] should he..." answers the power of expedient means; "manifesting a body" answers his question about traveling; "preaching the Dharma" answers his question about the voice. In all, there are thirty-three bodies and nineteen preachings of the Dharma (and so forth). From "accomplishing..." on down, he concludes the specific and opens the general. The specific text is broad while its meaning is narrow; the general answer's text is narrow while its meaning is broad (and so forth). From "For this reason..." on down, he exhorts offerings. Here, having seen the form and heard the Dharma, offerings are therefore exhorted. First is the exhortation; next is the acceptance of the command. Accepting the command has six parts: carrying out the order, declining to accept, offering again, the Buddha's exhortation, promptly accepting, and the conclusion, all as in the text. From "Dharanimdhara..." on down is the merit of hearing the chapter (and so forth). As for "unequaled": the minds of the nine dharma realms cannot equal this principle, but the mind of the Buddha dharma realm can equal this principle; hence it is unequaled yet equal. Furthermore, the ultimate principle is unequaled; initially directing oneself toward the ultimate principle and arousing the mind can equal this principle, hence it is called "unequaled-equaling." Furthermore, both mind and principle are unobtainable; what could equal what, that one would say "unequaled-equaling"? Both mind and principle are ineffable; expressing the ineffable, one says that this mind equals this principle, hence one merely says "unequaled-equaling." The first is an explanation across breadth (horizontal); the next is an explanation through depth (vertical); the next is an explanation that is neither horizontal nor vertical (and so forth).