法華文句記 1.138

1.138

約觀中，先解王舍中初立觀境，言「心王造舍」者，識陰為王，造業諸心必有心所，今欲消王，且以善惡心王以對無記之舍，故云王造。「若析」下，四觀，此示觀解異於他經，應如《止觀》十乘十境，下去皆爾，故注「云云」。後兩重云「若觀」，即後二教觀也。亦須分別相別不同，具如《止觀》，不可即具。約山作觀亦先立觀境，正當觀陰，具如《止觀》第五去文。別圓觀中既云山即法性，正因法身餘之二德準諸文說，故知此觀不同他見。所以又約山為觀者，山城雖殊同是依報，是故約之以觀正報。又諸觀境不出五陰，今此山等約陰便故，以諸文中直云境智。「自住其中」等者，以《大經》及此經意共為自他，定慧力莊嚴即自住其中，以此度眾生即安置諸子。「云云」者，亦應於此以辨二觀同異之相，方便正修簡境及心，并對前二以辨權實等，乃至四觀亦須開顯等也。

Regarding contemplation: first, explaining Rājagṛha, [the Master] first establishes the object of contemplation. Where it says, "the mind-king builds the dwelling," the aggregate of consciousness is the king; the various minds that create karma necessarily have mental factors. Now, wishing to interpret "king," we tentatively match the king of mind—whether good or evil—against the indeterminate dwelling; hence it is said, "built by the king." Below, "If analyzed..." presents the four contemplations, showing that the contemplation here differs from [that in] other sūtras. It should be [understood] like the ten vehicles and ten objects in the *Great Calming and Contemplation*, and so on below; hence the note says, "and so forth." The subsequent two clauses saying, "If contemplated..." refer to the contemplations of the latter two teachings. One must also distinguish their differing characteristics; these are fully set forth in the *Great Calming and Contemplation* and cannot be fully provided here. Formulating contemplation with respect to the mountain also first establishes the object of contemplation, which directly corresponds to contemplating the aggregates, fully as in the text from the fifth fascicle onward of the *Great Calming and Contemplation*. Since the contemplations of the separate and perfect [teachings] state that the mountain is itself the Dharma-nature, the direct cause, and the dharmakāya, the remaining two virtues are to be understood in line with various texts; thus we know this contemplation differs from other views. The reason for also formulating contemplation with respect to the mountain is that, although the mountain and the city differ, they are equally the environmental reward; hence we take them to contemplate the primary reward. Moreover, all objects of contemplation do not go beyond the five aggregates; now, using this mountain and so forth is convenient with respect to the aggregates, because in various texts they simply speak of object and wisdom. Where it says, "dwelling in it oneself," etc.: taking the intents of the *Great Sūtra* and this sūtra together to form self and other, being adorned by the power of concentration and wisdom is "dwelling in it oneself"; using this to cross over sentient beings is "settling the sons." The "and so forth" means that here too one should distinguish the shared and differing marks of the two contemplations, using skillful means and proper practice to select the object and the mind, and comparing them with the preceding two to discern the provisional and the real, etc., and even the four contemplations must also be opened and revealed.