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法華文句記 1.45

法華文句記 1.45

Language
Classical Chinese

1.45

次「若十方」下,約教中先舉廣出妨;次「今論」下,釋出處中。初出妨者,感應二名雖即處中,通論化事,十方六塵教法彌廣,是則約教處中不成。次釋者,今論娑婆唯稟聲教,雖有顯密若開若廢,望彼諸土亦名處中,是則令前聲教感應處中更明。「則甘露門開」者,則言乃表唯聲益故,實相為甘露,諸教為其門,門無開閉、理非通塞,此土入者不假餘塵,由之通理故曰門開。言「依教」者,應云聲教,但是言略,雖有滅後色經,乃至名句行蘊所攝,淨名香飯及以法行思惟悟等,並以金口聲教為本,不少不多故云明矣。

Next, under "in terms of the teaching," following "If in the ten directions...": it first raises the broad to bring out the objection; next, following "We now discuss...", it explains and brings out [how it is] centered. As for the first, bringing out the objection: although the two names "stimulus" and "response" are indeed centered, generally speaking of teaching activities, the dharmas taught through the six sense objects across the ten directions are far broader, and thus in terms of the teaching it fails to be centered. Next, regarding the explanation: we now discuss the Sahā [world], which relies solely on the teaching through voice. Although there are the explicit and the esoteric, the opened and the abrogated, when compared with those various lands it is also called centered. This makes the centeredness of the earlier teaching through voice and stimulus and response all the clearer. Regarding "the gate of sweet dew opens": the word "then" indicates that benefit comes solely through voice. The true character is the sweet dew, and the various teachings are its gates. The gates have neither opening nor closing, and principle has neither obstruction nor blockage; those of this land who enter do not rely on other sense objects, and since they penetrate principle through this [sound], it is said that "the gate opens." Regarding "relying on the teaching": it should say "the teaching through voice," but the words are merely abridged. Although after the Buddha's passing there are material sūtras, down to names and phrases subsumed within the aggregate of mental formations, Vimalakīrti's fragrant rice, and awakening through contemplating the practice of the Dharma, all take the golden-mouthed teaching through voice as their root, being neither too few nor too many; hence it says "it is clear."

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