法華文句記 1.179

1.179

明位中亦從初說猶名羅漢，準後皆成大菩薩也。即約教中圓位人也。於中先翻名者義當因緣，次攬因緣以成初教。初因緣中初明有翻中，《阿跋經》能所雙標，應謂能應之智，真即所應之理，以智應理之人故云應真。次《瑞應經》雖似雙標，意指能證，真是所證，證真之人故曰真人，三義如後釋。次無翻中三，初從果釋，「或言」下從因，三，「若論」下判名所從。初云「後世田」者，世秖是有，具如《止觀》第六記。「九十八使」者，八十八上加十思惟。若作四悉者，初明有翻，即世界也；於無翻中，通因是為人，所從是對治，從果是第一義。

In clarifying the stage, it is also spoken from the initial [standpoint], still being named arhats, but by analogy with what follows, all become great bodhisattvas. These are precisely the persons of the perfect stages in [the explanation] according to the teachings. Within this, first translating the name corresponds in principle to causes and conditions; next, gathering causes and conditions to establish the initial teaching. In the initial [section on] causes and conditions, first, in clarifying that there are translations: the Abat jing sets forth both the capable and the object—"worthy" (ying) refers to the wisdom that can respond, and "true" (zhen) is the principle to which response is made; because the person responds to principle with wisdom, they are called "worthy-true" (yingzhen). Next, although the Ruiying jing seems to set forth both, the intention points to what can realize, "true" being what is realized; because the person realizes the true, they are called a "true person" (zhenren). The three meanings are as explained later. Next, in [the section on] having no translation, there are three [parts]: first, explaining from the result; from "or it is said" onward, from the cause; third, from "if discussing" onward, determining what the name derives from. First, "field of future lifetimes": "lifetime" simply means existence, fully as in the sixth record of the Zhiguan. "Ninety-eight proclivities": adding the ten reflections onto the eighty-eight. If formulating the four siddhāntas: first, clarifying that there are translations is the mundane; within having no translation, broadly covering the cause is for individuals, what it derives from is the therapeutic, and from the result is the supreme truth.