法華文句記 1.194

1.194

所以釋陳如中教相約觀其義廣者，以最初故。「若聞阿字解一切義」下去，諸聖雖隨事別，論其觀行不出無生，如頭陀抖擻乃至密行，亦何出於智斷無生？故下去文準此可知。言「云云」者，應具須十乘十境及方便等，全指《止觀》一部文也。故《止觀》破遍中亦以無生為首，故今略示大綱。若於阿若權實始終不迷，欲以圓觀消今經中五佛三周本迹流通無非無生之大體也，則能兼識一代觀境，故於名下略指方隅。秖如世人為子立號尚有所表，況諸聖者豈應徒然？若不然者，則唐設無生之名，永無無生之旨，大小混濫權實杳冥，此一既然餘例準此。

The reason why the doctrinal characteristics in the explanation of Koṇḍinya are so broad when applied to contemplation is that he is the very first. From "if one hears the syllable A, one understands all meanings" downward, although the holy ones differ according to particular matters, in terms of their practice of contemplation, none goes beyond non-birth. Just as with shaking off through dhūta down to secret practice, how could they depart from the non-birth of wisdom and eradication? Therefore the subsequent text can be understood by analogy to this. As for the phrase "and so on," it should fully require the ten vehicles, ten objective realms, skillful means, and so forth, pointing entirely to the text of the whole work of Great Calming and Contemplation (Mohe zhiguan). Therefore, in "destroying universally" in Great Calming and Contemplation, non-birth is also taken as the foremost; hence here the general outline is merely indicated in brief. If one is not confused regarding the provisional and real, beginning and end, of Ājñāta-[Koṇḍinya], and wishes to use the perfect contemplation to interpret how in the five buddhas, three cycles, origin and traces, and transmission of the present sūtra, there is nothing that is not the great substance of non-birth, then one will also be able to understand the objective realms of contemplation of the Buddha's entire lifetime; hence a general direction is briefly pointed out under the name. Even ordinary people of the world mean to signify something when naming their children; how much more so with the holy ones—how could it be in vain? If it were not so, the name "non-birth" would be established for nothing, and there would never be the import of non-birth; great and small would be confounded, and provisional and real would be obscure. Since this one is like this, the rest are understood by analogy.