法華文句記 1.154

1.154

應化約垂迹全語舊聖，佛道約利他語新記者。又應化從身，佛道從說，佛道有令他之言，且云利他，應化有發起之義，且云垂迹。既以聲聞為名，在昔則無應化佛道之稱，在今則無住果決定之名。增上慢中豈無應化？四攝同事安隔此耶？況復《論》中決定上慢同云未熟，不可上慢亦根敗也。他云：未者不也。應人未死名為不死，下種未生名為不生，故上慢、決定二俱可發，是決定義。又此中引論似本迹釋，應化本也，餘三迹也。化為餘三無異途也，唯闕觀心，即前兩教七一境也，後二教七一觀也。又時處，戒境也。心見，等觀也。

Transformation and response, in terms of manifesting traces, entirely refers to the ancient sages; the buddha-path, in terms of benefiting others, refers to those newly predicted. Furthermore, transformation and response is based on the body; the buddha-path is based on teaching. The buddha-path involves words that cause others [to practice], tentatively called benefiting others; transformation and response has the meaning of initiating, tentatively called manifesting traces. Since they are named "śrāvakas," in the past there were no designations of transformation and response or the buddha-path, and in the present there are no designations of abiding in the fruit or the determinate. How could there be no transformation and response among the overproud? How could the shared actions of the four means of embracing be excluded from this? Furthermore, since in the Treatise both the determinate and the overproud are equally said to be immature, it cannot be that the overproud also have their faculties ruined. Others say: "Not yet" (wei) means "not" (bu). If a responsive person has not yet died, they are called "not dying"; if planted seeds have not yet sprouted, they are called "not sprouting." Therefore, both the overproud and the determinate can arouse [the aspiration for bodhi]; this is the meaning of "determinate." Furthermore, citing the Treatise here resembles the explanation of origin and traces: transformation and response is the origin, and the other three are the traces. Transforming into the other three has no separate path; it only lacks the contemplation of mind—namely, the seven [commonalities] of the former two teachings are one sphere [of contemplation], and the seven of the latter two teachings are one contemplation. Furthermore, time and place are the sphere of the precepts; mind, view, and so forth are the contemplation.