法華文句記 1.132

1.132

釋前二佛皆云有餘無餘者，巧拙雖殊所滅不異，後兩祕藏證道亦一。「前三佛」下判麁妙者，別教證道雖妙，從教道故判麁。言「能所」者，若約理判如向所說，若約事判秖是依正他受用土，故判為麁。若約中理，雖俱祕藏亦是從教。今經是圓復須開顯，故名妙住。本迹中言「三藏佛應涅槃」者，應字平聲，若據灰斷即應入滅，入滅本也。由慈悲故所以住世，秖名住世以為垂迹，此佛報生無別理本，通佛扶習此從因說，以六七地入空為本，以誓扶習利他為迹，果同三藏故從因說。別圓同云「熏法性」者，教證小殊，然皆因時起四弘誓冥熏法性，但明法性即離不同，智斷雖殊法性無別。「當知」下，總判前文以明本迹。本迹莫不皆由慈悲，前四俱迹故須更云本佛住也。「以慈悲」下，判既開迹已豈別有本。

Explaining that the first two buddhas both speak of [nirvāṇa] with remainder and without remainder: although the skillful and the crude differ, what is extinguished is not different; the subsequent two secret storehouses are also one in the path of realization. In classifying the coarse and the wondrous from “The preceding three buddhas…” onward: although the distinct teaching's path of realization is wondrous, because it conforms to the instructional path it is classified as coarse. As for “subject and object”: if classified according to principle, it is as stated above; if classified according to phenomena, it is simply the environmental and primary [rewards] of the land of other-enjoyment, and therefore is classified as coarse. If according to the middle principle, although both are secret storehouses, this too conforms to the instructional [path]. The present sūtra is the perfect [teaching] and must further be opened and revealed; therefore it is named the wondrous dwelling. In origin and traces, the statement “the Tripiṭaka buddha should enter nirvāṇa”: the word “should” (應) is in the level tone; if based on ash-and-extinction, he should immediately enter extinction, and entering extinction is the origin. Because of compassion he therefore dwells in the world; merely dwelling in the world is considered manifesting traces. For this buddha's reward-birth there is no separate principle-origin. The shared buddha supports residual habits; this is explained from the cause, taking the entry into emptiness at the sixth and seventh stages as the origin, and using vows to support residual habits to benefit others as the traces; since his fruit is identical to the Tripiṭaka [buddha], this is explained from the cause. The distinct and perfect [teachings] both speak of “perfuming the dharma-nature”: instruction and realization differ slightly, yet in both cases, at the time of the cause they give rise to the four universal vows to imperceptibly perfume the dharma-nature, but their clarification of the identity or separation of the dharma-nature is not the same; although wisdom and severance differ, the dharma-nature is not different. From “One should know…” onward, it comprehensively evaluates the preceding text to clarify origin and traces. Origin and traces are in every case due to compassion; because the preceding four are all traces, it is necessary to speak further of the origin buddha's dwelling. From “By means of compassion…” onward, it judges that once the traces have been opened, how could there be a separate origin?