法華文句記 10.115

10.115

初五文中一一皆有迹、本、流通三相。初文先標，「今經」下敘前迹說開顯，「內祕」下敘前開迹顯本，「明三世」下明中間用，「福德人」下初神力意。第二文者先標今神用所表，「上白毫」下敘於迹門神用表同，境智合故初見一理。「今本門」下牒向表意，由見遠理故使增道損生至於隣極。「分身」等者，此相既同，各於其土利益亦爾。第三文者，先標名辯意述相，「四十餘」下正述表迹，「欲以」下明表本意。言「具二」者，事即本迹付他令通於未來世。第四文者，初標名辯意，「隨喜」下表迹益，「隨喜圓道」下表本益，「隨喜諸菩薩」下表流通益，「此一」下流通功能。第五文者雖不分本迹，一文兼諸下五可知。結要有四句者，本迹二門各有宗用，二門之體兩處不殊，名冠此三而總於三，一部之要豈過於此？故總攬之以成流通。「八自在」者，如《止觀》記。「經中要說」等者，敘今意也。「道場釋上甚深事」者，事是因果，今道場是果，果必有因。「以菩提釋藏」者，菩提是能契之智，必有所照之境，境即祕藏，以能顯所也。「以轉法輪釋一切法」者，有所轉法，法必有名。「以涅槃釋力用」者，滿理釋權疑，唱滅釋近疑，宗雖近遠同名因果，不復別判。「阿含」者，借小證大，彼則從事今借證理，開小即大故可為證。頌文初頌十神力中但有五者，闕後五也。前五現見逐要存之，前後二五現未異耳。舉現例未，是故略之。「囑累下二行總頌四法」者，但云囑累至得邊際具含四義，四義皆是無邊際故。「能持」下別頌者，初一偈半中言一切法者，不出能化能證所化故也。無二乘故，不兼帶故，其法祕妙。「令我」下二偈頌神力者，既云歡喜，即是用暢。次一偈頌祕要者，名同易見。「於諸法」下頌深事者，教化諸菩薩畢竟住一乘，乘是因果。後一偈半頌總結者，總結四法。言「若能持」持四法也。

In the texts of the first five, each and every one has the three marks of traces, origin, and transmission. In the first text, he first marks it; from 'The present sūtra' onward, he recounts the earlier opening and revealing in the trace teaching; from 'Secret within' onward, he recounts the earlier opening the traces and revealing the origin; from 'Clarifying the three periods of time' onward, he clarifies the intermediate function; from 'People of blessing and virtue' onward, it is the intention of the first supernatural power. In the second text, he first marks what the present supernatural function signifies; from 'Above, the white curl' onward, he recounts the identity of signification in the supernatural function of the trace door: because realm and wisdom merge, one initially sees the single principle. From 'Now in the origin gate' onward, he takes up the previous intention of the signification: due to seeing the distant principle, it causes the path to increase and rebirth to diminish, reaching the neighbor of the ultimate. In 'Emanation bodies' and so forth: since this mark is identical, the benefit in each of their lands is likewise so. In the third text, he first marks the name, distinguishes the intention, and recounts the mark; from 'Over forty' onward, he directly recounts the signification of traces; from 'Wishing to use' onward, he clarifies the intention of signifying the origin. In saying 'possessing both,' the matters are origin and traces, entrusting them to others to transmit in future ages. In the fourth text, he first marks the name and distinguishes the intention; from 'Rejoicing' onward, it signifies the benefit of the traces; from 'Rejoicing in the perfect path' onward, it signifies the benefit of the origin; from 'Rejoicing in the bodhisattvas' onward, it signifies the benefit of transmission; from 'This one' onward, it is the efficacy of transmission. In the fifth text, although it does not divide origin and traces, one text encompasses the subsequent five, which may be understood. In concluding the essentials, there are four phrases: the two gates of origin and traces each have central theme and function, and the essence of the two gates is not different in the two places; the name crowns these three and encompasses the three. How could the essentials of the whole work exceed this? Hence he gathers them generally to accomplish transmission. As for the 'eight sovereign masteries,' they are as in the notes to the Great Calming and Contemplation. 'Essential teachings in the sūtra' and so forth recounts the present meaning. In 'The place of awakening explains the profound matters above,' the matter is cause and fruition; now the place of awakening is the fruition, and the fruition must have a cause. In 'Explaining the treasury through bodhi,' bodhi is the wisdom capable of matching, which must have an illuminated realm; the realm is the secret treasury, using the capable to reveal the object. In 'Explaining all dharmas through turning the wheel of the Dharma,' where there is a dharma turned, the dharma must have a name. In 'Explaining power and function through nirvāṇa,' fulfilling principle resolves doubts about the provisional; declaring extinction resolves doubts about the recent. Although the central theme has recent and distant, both are equally termed cause and fruition, and are not judged separately again. Regarding the 'Āgama,' it borrows the small to verify the great; that was in terms of facts, whereas now it borrows to verify principle; opening the small is itself the great, and therefore it can serve as verification. In the verse text, the initial versification of the ten supernatural powers contains only five because the latter five are omitted. The first five are seen in the present and preserved according to their essentials; the earlier and later groups of five differ only in being present and future. Citing the present illustrates the future, which is why it is abridged. In 'The two stanzas below on entrustment generally versify the four dharmas,' merely speaking of entrustment reaching the boundary fully contains the four meanings, because all four meanings are without boundary. In the specific versification from 'Capable of upholding' onward, the statement 'all dharmas' in the first stanza and a half does not go beyond the converter, the realizer, and the converted. Because there are no two vehicles and it is not mixed or conjoined, its dharma is secret and wondrous. In the two stanzas versifying the supernatural powers from 'Causing me' onward: since it says 'joy,' it means function is unobstructed. The next stanza versifying the secret essentials has identical terms and is easy to see. In the versification of profound matters from 'In all dharmas' onward, teaching and transforming all bodhisattvas makes them ultimately abide in the One Vehicle; the vehicle is cause and fruition. The final stanza and a half versifying the general conclusion concludes the four dharmas. The words 'if one is capable of upholding' mean upholding the four dharmas.