法華文句記 1.47

1.47

次明觀心者，亦先舉廣辨失；次但觀下，正明處中。初尋迹等言語前三意，有解無行何益自他？迹遍十方故名為廣，本指最初故名為高，徒尋他果之高廣，何益己因之該深？若以信行為乘，及知常住遠壽，尋他高廣有何不可？但設教顯本本令契理，故不契理名數他寶。《華嚴》經偈具如《止觀》記及《釋籤》，但觀心故，達己心之高深，見己本也；以理攝故，達己心之該廣，見己迹也。一念心起徹實相底故名為高，具足諸法故名為廣。又即權而實故名為高，即實而權故名為廣。若非此觀但感前三應，則教下須開、果權須廢，故教被會名為有窮，權觀須改機非妙感，是故機成親能有感，觀成入位己利非他，是故觀心具上三意，況入位有本、垂迹設教，三義具足何得不用？故觀心處中，雖則四意展轉相生，以前前為廣、後後為中，但存當分皆名中故。故此四意從事名殊，應以後後轉入前前，總而論之不逾感應。但初名感應者，且捨通從別，以無下三麁妙莫辨，是故四悉淺深未分，故得聲教方辨感應權實不等，會歸圓極教之功也。雖知圓極並在今經，猶覆久成而迷其本，若拂迹應咸由本垂，開迹中感應，即本地感應，本迹秖是一妙高廣，雖知高廣機成由觀，觀成有感真感應也。故知感應通貫下三，況復一一展轉相攝，理雖相攝事必甄分。

Next, explaining the contemplation of the mind: it likewise first raises the broad to identify the defect; next, following "simply contemplating...", it directly explains [how it is] centered. First, the words about "seeking traces," etc., refer to the import of the preceding three. Having understanding without practice, what benefit is there to oneself or others? Traces pervade the ten directions, hence they are called broad; the origin points to the very beginning, hence it is called high. Vainly seeking the height and breadth of another's fruit, what benefit is that to the comprehensiveness and depth of one's own cause? If one takes faith and practice as the vehicle and knows the permanent, remote life span, what harm is there in seeking another's height and breadth? But establishing teachings to reveal the origin was originally intended to bring accord with principle; hence failing to accord with principle is called "counting another's treasure." The *Avataṃsaka Sūtra*'s verses are fully as in the *Notes on Great Cessation and Contemplation* and the *Commentary [on the Profound Meaning]*. Simply by contemplating the mind, one penetrates the height and depth of one's own mind, seeing one's own origin; because it is encompassed by principle, one penetrates the comprehensiveness and breadth of one's own mind, seeing one's own traces. When a single thought-moment arises, it penetrates to the bottom of the true character, hence it is called high; it is replete with all dharmas, hence it is called broad. Furthermore, being identical with the real within the provisional, it is called high; being identical with the provisional within the real, it is called broad. If not for this contemplation, and one merely stimulated the responses of the preceding three, then under the teaching there would have to be opening, and the provisionality of the fruit would have to be abrogated; thus, because the teaching is integrated, it is called finite, and provisional contemplation must be altered, so the capacity is not a wondrous stimulus. Therefore, when capacity is perfected, it can directly have stimulus; when contemplation is perfected and one enters the stages, it is one's own benefit, not another's. Hence contemplating the mind possesses the above three meanings. How much more so when entering the stages has an origin, and projecting traces establishes teachings: with the three meanings fully complete, how could one not use it? Therefore, contemplating the mind is centered. Although the four meanings generate one another in turn, with each preceding one being broad and each subsequent one being centered, merely retaining their respective functions, they are all called centered. Thus these four meanings differ in name according to phenomena; the subsequent should enter into the preceding in turn, and considered comprehensively, they do not exceed stimulus and response. The first is named "stimulus and response" merely by setting aside the general to follow the specific; without the lower three, the crude and the wondrous cannot be distinguished, and therefore the shallow and deep of the four siddhāntas are not yet differentiated. Thus, only with the teaching through voice can the provisional and real of stimulus and response be distinguished as unequal; converging and returning to the perfect ultimate is the efficacy of the teaching. Although one knows that the perfect ultimate is entirely in the present sūtra, it still obscures the long-ago attainment and is confused about its origin; if one brushes away the traces, all responses stem from the origin's projection. Opening stimulus and response within the traces is just stimulus and response of the ground of origin; origin and traces are simply one wondrous height and breadth. Although one knows the height and breadth, the perfection of capacity depends on contemplation; when contemplation is perfected and there is stimulus, that is true stimulus and response. Therefore, know that stimulus and response thoroughly pervade the lower three, and furthermore, each encompasses the others in turn; though in principle they encompass one another, in phenomena they must be clearly distinguished.