法華文句記 1.103

1.103

所言「主」者，總舉識心，即世流布，仍藉阿難願力及以如來宿誓，滅後眾生有機，方乃能令和合成聞，故且以我是眾緣主，眾緣和合我方能聞，故云我聞。文舉緣具故但云聞，因緣和合即世界也。「無學飛騰說偈」者，佛初入滅，諸阿羅漢皆說偈云：「已度凡夫恩愛河，老病死家已破裂，見身篋中有四蛇，今入無餘般涅槃。」諸在林中者又說偈言：「佛已寂滅入涅槃，諸滅結眾皆隨去，世界如是空無智，癡瞑道增智燈滅。」於是飛騰各說偈言：「咄哉諸有苦，輪轉如水月，不堅如芭蕉，亦如幻影響。如來大雄猛，功德超三界，猶為無常風，漂流而不住。」「佛話（戶夬切）文殊結集」者，《大論》云：「文殊結集諸大乘經，亦皆先稱如是等五」，經論二文並生戀慕之善。諸阿羅漢戀慕之極，故皆隨去。佛指闊二寸。三疑者，前眾疑已下文是。若此三，佛皆應自說，並不合云聞，是故云「聞三疑皆遣」，遣疑即破惡故也。「第一義中無我無聞」者，如陳如云第一義諦無聲字等。「古來」下，通斥舊也。於因緣中前三尚自不周，況第一義、況約教等三耶？「凡夫三種我」者，見我即利使中我。「慢我」者，雖通一切利鈍凡夫，然諸凡夫皆於己身以立宰主，雖非外計並屬見思。若學人所伏唯屬鈍使，雖無見我思惟未盡，故云二種。「世名我」者，世流布一凡聖共有，但聖無前二，今亦不暇辨見修相，付在餘文。「十住婆沙四句稱我」者，即有等四句，故彼第一卷〈地相品〉「問云：云何為無我？」而說偈言，總有八行半偈，最後云「是故我非我，亦我亦無我，非我非無我，我所非我所，亦我亦我所，非我非我所，是皆為邪論」，故離四句方名無我。今但云無我乃是即我無我，不云析破故在通教。

What is called 'master' generally indicates the conscious mind, which is worldly conventional designation. It still relies on Ānanda's vow power and the Tathāgata's past vows, together with the capacity of sentient beings after the parinirvāṇa, for it then to bring about the conjunction to form hearing. Therefore, 'I' is tentatively taken as the master of the multiple conditions: only when the multiple conditions conjoin am I able to hear; hence it says 'I heard'. Because the text mentions the completion of conditions, it merely says 'heard'; the conjunction of causes and conditions is precisely the worldly [siddhānta]. 'The non-learners flew up and recited verses': when the Buddha first entered extinction, the arhats all recited verses, saying: 'We have crossed the ordinary people's river of affection and desire, / the house of aging, sickness, and death has been shattered; / seeing four serpents within the body-basket, / we now enter parinirvāṇa without remainder.' Those in the forest also spoke in verse, saying: 'The Buddha has attained quiescent extinction and entered nirvāṇa, / the assembly that severed defilements all follow after him; / the world is thus empty and devoid of wisdom, / the path of dark ignorance grows while the lamp of wisdom is extinguished.' Thereupon they flew up, each reciting a verse, saying: 'Alas, all realms of existence are suffering! / Rebirth is like the moon in water, / unstable as a plantain tree, / also like an illusion, an echo. / The Tathāgata, the Great Hero, / whose merits transcend the three realms, / is still drifted away by the wind of impermanence / and does not remain.' Regarding 'Buddha-Hua (hu-guai cut) and Mañjuśrī's compilation': the Great Treatise says, 'When Mañjuśrī compiled the Mahāyāna sūtras, they also all first stated the five [words] such as