法華文句記 1.50

1.50

引證本迹中三：初約師，次約弟子，三結。初文又二：初正引本文；次「方便」下，引迹文。以迹中此文密示本意故也。若顯露說即迹中本迹，下文顯已通得引用。「弟子」者，亦是舉資密顯於師，弟子尚非實小，驗知師非近成，利根縱其已知，須待彌勒扣發，見本眷屬聞說不疑。言「云云」者，廣在下文，兼斥古今諸師，尚不知師之本迹因果特出諸教，況弟子耶？又弟子之本諸經容有，如文殊、觀音等也。師之久本出自今經，證觀心中先引。次「當知」下，結意。初文者，事論秖是信身子說，義當見佛。汝所說者必從佛聞，能聞之人必是聲聞菩薩故也。故聞汝說即是見佛等也。次結意者，所聞是法，於能觀心即名為佛，義當見佛，心所即是弟子等也。即於己心識三寶一體其理宛足，具如聞說已下文是。

In citing corroborations for origin and traces, there are three parts: first, in terms of the teacher; second, in terms of the disciples; third, conclusion. The first passage also has two parts: first, directly citing the text of the origin; next, following "Skillful Means...", citing the text of the traces, because this text within the traces secretly indicates the intention of the origin. If spoken explicitly, it would be the origin and traces within the traces; once the lower text reveals it, it can be cited generally. "Disciples" also means raising the students to secretly reveal the teacher: if the disciples are not even truly small, this proves that the teacher did not attain [enlightenment] recently. Even if those of sharp faculties already knew it, they had to wait for Maitreya to elicit it, so that seeing the original retinue, upon hearing the teaching they would not doubt. The phrase "and so on" is explained extensively below, and it also reproves the masters past and present who do not even know that the teacher's origin and traces, causes and effects, uniquely transcend the various teachings, let alone the disciples! Furthermore, the origin of the disciples is occasionally found in various sūtras, such as Mañjuśrī, Avalokiteśvara, and so on. The teacher's remote origin emerges from this sūtra. In corroborating contemplation of the mind, it first cites [the text]. Next, following "One should know...", it concludes the intent. As for the first passage: in terms of phenomena, it is simply having faith in Śāriputra's preaching, which in meaning corresponds to seeing the Buddha. What you preach must have been heard from the Buddha, and the person able to hear it must be a śrāvaka or bodhisattva; therefore, hearing your preaching is just seeing the Buddha, and so on. Next, concluding the intent: what is heard is the Dharma, and in relation to the mind that is able to contemplate, it is named the Buddha, which in meaning corresponds to seeing the Buddha; mental factors are the disciples, and so on. Directly within one's own mind, one recognizes that the Three Jewels are of one essence, and its principle is fully complete, exactly as in the text below "having heard the preaching."