法華文句記 1.162

1.162

「眾者」，以一萬二千事法和故。若作四悉者，初是世界眾和合故；「佛常」下為人，生物善故；「釋論」下對治，簡惡人故；「此中」下第一義，在真實故。言「事和」等者，僧界法等俱屬事故。「法和」者，如前七共同真理故。「九十人三明」者，《中含》二十九文同「舍利子問佛，五百比丘中幾三明？幾俱解脫？幾慧解脫？」佛答如文。「三明」者，即無疑解脫，具如《止觀》第七記。「淨命」具如《止觀》第四記。「五方便」者，四念處及四善根，五停非正觀法故。「苦法忍」去者，世第一後有十六剎那，第一心去即名真實。「偏圓五味」者，五味不出偏圓，偏圓不出四教。言「今正是等」者，當證信時已獲記故。「引諸眾生」下「云云」者，具如《玄》文七二諦中委約五味，以明教意出其相狀。

Regarding "assembly" (saṃgha): it is because the twelve thousand are harmonious in phenomena and Dharma. If treated in terms of the four siddhāntas: first is the mundane, because the saṃgha is harmonious; from "the Buddha constantly" onward is individual treatment, because it produces good in sentient beings; from "the Commentary on the Prajñāpāramitā Sūtra" (*Mahāprajñāpāramitopadeśa*) onward is diagnosis, because it excludes bad people; from "herein" onward is the supreme truth, because it resides in the real. As for "harmony in phenomena" and so forth: the monastic boundaries, legal acts, and so forth all belong to phenomena. As for "harmony in Dharma": as in the previous seven commonalities, they are harmonious in the true principle. Regarding "ninety persons of the three clarities": the text of Madhyama Āgama 29 is identical: "Śāriputra asked the Buddha: 'Among the five hundred bhikṣus, how many have the three clarities? How many are liberated in both ways? How many are liberated by wisdom?' The Buddha answered as in the text." As for "three clarities," it is doubt-free vimokṣa, fully detailed in the notes on the seventh fascicle of the Great Calming and Contemplation. "Pure livelihood" is fully detailed in the notes on the fourth fascicle of the Great Calming and Contemplation. "Five skillful means" refers to the four applications of mindfulness and the four wholesome roots, because the five stops [to calm the mind] are not the method of correct contemplation. From "acceptance of the dharma of suffering" onward: after the mundane supreme dharma there are sixteen moments; from the very first mind onward it is named "real." As for "the one-sided and perfect five flavors": the five flavors do not go beyond the one-sided and perfect, and the one-sided and perfect do not go beyond the four teachings. As for "now it is precisely these" and so forth: it is because at the time of witnessing faith, they have already received predictions. From "guiding all sentient beings" onward to "and so forth": it is fully as in the Profound Meaning's (*Fahua xuanyi*) text on the seven kinds of two truths, meticulously applying the five flavors to clarify the intention of the teachings and reveal their aspects.