法華文句記 1.44

1.44

次「大經」下，答意者，四尚處中，一廣何爽？故事廣義中亦名處中，故引《大經》，門雖無量神通攝盡，神通即是應之異名，對感即名，感應故也。然神通之名義兼大小，感應之稱唯局在大，大中通於地住已上，今此正當極果用也。故神通之稱一名攝諸，尚得名略，義非廣略豈不處中？能應既然，所應準此，故設應雖眾不過於慈，求脫雖多詎出於感，故感應二字處中明矣。

Next, regarding the intention of the answer following "Great Sūtra": if the four [meanings] are still centered, how could the single broad one be contrary? Therefore, even though its phenomena are broad, in meaning it is also called centered. Hence the *Great Sūtra* is cited: although the gates are immeasurable, supernatural powers encompass them entirely. "Supernatural powers" is another name for response; facing stimulus it takes its name, and hence [they are called] stimulus and response. However, the name "supernatural powers" encompasses both the Great and Small [Vehicles] in meaning, whereas the designation "stimulus and response" is restricted solely to the Great [Vehicle]. Within the Great [Vehicle], it applies generally from the [ten] abodes and [ten] grounds upward, but here it properly corresponds to the function of the ultimate fruit. Therefore, the designation "supernatural powers" is a single name that encompasses all; it may still be called abridged. Since its meaning is neither broad nor abridged, how could it not be centered? The agent of response being so, the object of response follows this. Thus, though the responses set forth are many, they do not exceed loving-kindness; though those seeking liberation are many, how could they fall outside of stimulus? Therefore, the two characters "stimulus and response" are clearly centered.