妙法蓮華經文句 7.85

7.85

From "and conceived this thought" onward, it directly clarifies the silent reflection and grasping of understanding. First, it clarifies the silent reflection and grasping of understanding; next, it clarifies the silent request to reveal traces and pray for a prediction. When attaining awakening in the previous two cycles, both expressed their understanding in speech; why is there silent reflection here? Previously, for the sake of those of lesser faculties who had not yet awakened, it was necessary to make it explicit in speech to inspire and move them; now, those of lesser faculties have already awakened and there is no one to inspire, hence there is silent reflection without speaking. Furthermore, previously they merely grasped understanding without seeking to reveal their traces, so speaking invited no censure; here, they both understand and reveal [traces]—understanding, they reflect; avoiding the ridicule and censure of others, they remain silent. Silent reflection is thoroughly appropriate. Moreover, grasping understanding through silent reflection is a great grasping of understanding, just as Vimalakīrti's silence is the true entering into the non-dual dharma gate. Furthermore, the expedient and the real are inconceivable, neither speech nor thought, yet they are spoken and thought: being not speech yet spoken, previously there was oral expression of understanding; being not thought yet thought, now there is silent reflection and grasping of understanding. Why did they not seek to reveal traces previously? Because those of lesser faculties had not yet awakened, they therefore did not seek to reveal traces. Now those of lesser faculties have already understood, and the work of expedient transformation is sufficient. If those of lesser faculties reveal traces, one then knows that the intermediate and superior are also expedient; if taken from the superior and intermediate, it would not have been suitable for the lesser. "The World-Honoured One is exceedingly extraordinary, and what he does is rare" grasps the real wisdom. "Preaching the Dharma in accord with the diverse natures of the world" grasps the expedient wisdom, which is the root-nature of the seven kinds of expedient means. This grasps the intent of opening the expedient and revealing the real in the "Expedient Means Chapter." "Pulling sentient beings out of greedy attachments in every place" grasps the opening of the expedient and revealing the real in the "Burning House." "We cannot express in words the merits of the Buddha" grasps the Tathāgata possessing immeasurable virtues beyond your reach in the "Medicinal Herbs Parable" above. Since it says "cannot be expressed in words," it is also beyond the reach of thought. From "Only the Buddha can know" onward, this is silently reflecting to seek the revelation of traces and request a prediction. "We" is collectively reflecting to request the revelation of the traces of all persons. "Deep heart" is the origin; now, manifesting this is the traces. "Fundamental vows" are the great compassionate vows: because great compassion transforms downward, I make a pledge; because seeking buddhahood upward, I have a vow. Praying to seek upward is seeking a prediction; praying to preach downward transformation is seeking the revelation of traces. Furthermore, from the deep heart, it clarifies assisting the Buddha in proclaiming the transformation throughout the three periods of time; from the fundamental vows, he is immediately bestowed a prediction.