法華文句記 10.140

10.140

釋品引《觀經》釋名即世界也。「此文」去，具以今經而成四悉。「若推」下明得名前後，非四悉意。「竭其神力」者，用神通力三昧供養也。「盡其形命」者，用其報法即燒臂也。「庶令弟子」等者，上人行之令下效故，此則自他二義具足。「諸佛」下「云云」者，令述有無，不輕乃至〈方便品〉來，豈獨佛耶？「下品亦有佛」者，雲雷音王佛、寶威德上王佛等，況釋迦化主始末恒在，況復應以佛身度等，然應須云上品有菩薩，佛事為正；下品有佛，菩薩事為正。通途論之，從化主說，一切皆以佛為正也。「藥王」至「流通義便」者，佛囑累已大事功畢，隨物偏好故乘乘不同，真如實相是所乘之體，一乘因果是所乘之事，苦行等是乘乘之緣，隨物機宜故使弘者隨緣不等，故所乘體皆妙法也。以依一實立因果故，乘於所乘以利物故，故曰乘乘。

In explaining the chapter, citing the *Contemplation Sūtra* (*Guan jing*) to explain the name constitutes the worldly [siddhānta]. From 'this text' onward, it fully utilizes the present sūtra to complete the four siddhāntas. Below 'if one traces...', clarifying the sequence of acquiring the name is not the intent of the four siddhāntas. 'Exhausted his supernatural powers': using the supernatural powers of samādhi to make offerings. 'Ended his bodily life': using his retribution dharma, namely burning his arms. 'Hoping to cause his disciples...': when superiors practice it, they cause inferiors to emulate them; this fully possesses the two meanings of self and other. The 'and so forth' below 'All buddhas...': directing one to explain presence and absence; from Sadāparibhūta down to the 'Skillful Means Chapter', how could there be only buddhas? 'The lower chapter also has buddhas': Jaladharagarjitaghoṣasusvaranakṣatrarājasaṅkusumitābhijña Buddha, Ratnavimalanirbhāsababu Buddha, etc. How much more so the teaching master Śākyamuni, who is constantly present from beginning to end; how much more so saving beings by appearing in a buddha body, and so forth! However, one must say that in the upper chapter there are bodhisattvas, but the buddha's affairs are primary; in the lower chapter there are buddhas, but the bodhisattva's affairs are primary. Speaking generally, from the perspective of the teaching master, all take the buddha as primary. From 'Bhaiṣajyarāja' to 'convenience of transmission': once the Buddha's entrustment was done, the great task was accomplished; according to the specific preferences of beings, the vehicles ridden differ. True thusness and true character are the essence of what is ridden; the cause and fruit of the One Vehicle are the phenomena of what is ridden; ascetic practices and the like are the conditions for riding the vehicle. Because of beings' capacities, propagators accord with conditions differently; hence the essence of what is ridden is in all cases the Wondrous Dharma. Because causes and fruits are established based on the One Reality, one rides upon what is ridden in order to benefit beings; hence it is called 'riding the vehicle' (chéngchéng).