妙法蓮華經文句 1.39

1.39

觀心釋者，觀前悉檀教迹等諸如是義，悉是因緣生法，即通觀也；因緣即空即假者，別觀也；二觀為方便道，得入中道第一義，雙照二諦者，亦通亦別觀也；上來悉是中道者，非通非別觀也。下文云：「若人信汝所說，即得見我亦見於汝及比丘僧并諸菩薩。」即觀行之明文也。信則論機，見則是應，即因緣也。又信有淺深、見有權實，種種分別不同者，即分別教。又信《法華》之文，則見實相之本，若見身子之化，則見龍陀之本；若見始成釋尊，亦見久成先佛；若見千二百比丘、八萬菩薩者，亦見其本也。又聞經心信無疑，覺此信心明淨，即是見佛；慧數分明，是見身子；諸數分明，是眾比丘；慈悲心淨，是見諸菩薩。約心為四帖釋轉明，若釋他經但用三意，為未發本顯迹故。當知今經三釋與他同，一釋與彼異，四番釋如是竟（云云）。

Explaining [it] in terms of contemplation of mind: contemplating the various meanings of "thus" explained above through the siddhāntas, teachings, and traces as entirely dharmas arisen through causes and conditions is the shared contemplation; contemplating that causes and conditions are identical to emptiness and identical to conventional designation is the distinctive contemplation; these two contemplations serving as the path of expedient means to enter the middle way paramārtha-satya, dual-illuminating the two truths, is the both-shared-and-distinctive contemplation; contemplating that all the above are entirely the middle way is the neither-shared-nor-distinctive contemplation. A later passage says: "If someone believes what you preach, they will see me, and also see you, the bhikṣu saṅgha, and the bodhisattvas." This is clear textual evidence of contemplative practice. "Belief" addresses the capacity [of beings], and "seeing" is the response; this is causes and conditions. Furthermore, belief having shallow and deep levels, and seeing having expedient and real aspects, with various different discriminations, is discriminating the teachings. Again, believing the text of the Lotus Sūtra means seeing the origin of the true mark; seeing Śāriputra's transformation means seeing the origin of Mahā-Nāga; seeing Śākyamuni who newly attained [buddhahood] means also seeing the anciently attained prior buddhas; seeing the twelve hundred bhikṣus and eighty thousand bodhisattvas means also seeing their origin. Furthermore, hearing the sūtra with a believing mind without doubt, realizing that this believing mind is bright and pure, is seeing the Buddha; clear discernment of wisdom factors is seeing Śāriputra; clear discernment of various mental factors is the assembly of bhikṣus; pure compassion is seeing the bodhisattvas. Explaining in terms of mind using the four applications makes it even clearer. If one explains other sūtras, one uses only three considerations, because they have not yet disclosed the origin and revealed the traces. One should know that in the present sūtra, three explanations are shared with other [sūtras], and one explanation is distinct from them. The fourfold explanation of "thus" is concluded (and so on).