法華文句記 10.100

10.100

下去五根，一一皆爾，但此具竟下去並略，但注「云云」，或出一兩經而已，至下更引無令失意。又下五根一一二釋，先約能見聞等，次約所見聞等，故重云也。耳根可見。以於鼻根最委悉故，故於鼻根更辯互用，準例餘根亦應如是，但是文略。若舌根中準答問意，亦應須先知味法界，方乃令其味變為美，況六根俱淨豈可舌根劣耶？身根中云「無謬」假也，「無著」空也，「俱照」名中。意根中云「月四月」等，作所表釋，以通前五皆不二故。若存事釋唯第六根，所以六根所對不須委論。然〈隨喜品〉校量初品，〈分別功德〉直明四信及以五品，今〈法師功德〉但明相似六根功德，〈不輕品〉中明弘經人現生後報六根清淨，〈神力囑累〉果人自明弘經力用，以勸流通，〈樂王〉、〈妙音〉、〈觀音〉明分真人弘經功能，故知但依今經判位自顯，餘依《論》判自是一途，下去可見。故〈隨喜品〉已下，不勞委釋物像相貌，但略示文相以顯傳弘，則流通之功其義自了。

The subsequent five faculties below are each like this; but having fully presented it here, those below are all abbreviated, merely noting “and so on,” or citing one or two sūtras and that is all; when reaching the bottom they are cited further so that the meaning is not lost. Moreover, the five faculties below each have two explanations: first in terms of the ability to see, hear, and so on; next in terms of what is seen, heard, and so on; therefore they are stated again. The ear faculty can be understood. Because the nose faculty is the most detailed, mutual functioning is further distinguished in the nose faculty; by analogy, the other faculties should also be like this, but the text is abbreviated. As for the tongue faculty, following the intention of answering the question, one should also first know the Dharma realm of tastes, and only then cause tastes to turn delicious; how much more so given that all six faculties are pure, could the tongue faculty be inferior? In the body faculty, “unmistaken” is the provisional, “unattached” is emptiness, and “illuminating both” is named the middle. In the mind faculty, “a month, four months,” and so forth are interpreted as symbolic representations, because penetrating the previous five they are all non-dual. If interpreted literally, it is only the sixth faculty; therefore, what the six faculties encounter does not need to be discussed in detail. However, the “Rejoicing” chapter evaluates the first grade; “Distinction of Merits” directly clarifies the four faiths and the five grades; now “Merits of the Dharma Master” merely clarifies the merits of the six faculties of resemblance; the “Never Disparaging” chapter clarifies that the person propagating the sūtra attains purity of the six faculties in the present life and as a future retribution; “Supernatural Powers and Entrustment” has the beings of the fruit level themselves clarify the power and function of propagating the sūtra to encourage transmission; “Medicine King,” “Wonderful Sound,” and “Avalokiteśvara” clarify the function of propagating the sūtra by those of partial realization of the real. Thus we know that merely relying on the present sūtra, the determination of stages is self-evident; other determinations based on the treatise are simply another approach, as can be seen below. Therefore, from the “Rejoicing” chapter downward, there is no need to explain in detail the forms and appearances of things; merely indicating briefly the textual characteristics to reveal the propagation, the meaning of the merit of transmission will be self-evident.