法華文句記 10.151

10.151

言「初歎體，次歎用」者，非宗體之體，非宗用之用，通指一部為體，部內體、宗、用三，共有如是拔與等用。「十寶山」者，具如《止觀》第五記。引《華嚴經》「或一或二」者，《俱舍》云：「前七金所成蘇迷盧四寶，金或兼餘，故云一二。」「諸經說權智」等者，權不即實致令教法皆非自在，諸機不融故教主別爾。「諸經明實智」等者，並是權外之實故破疑不遍，尚不及此經說施權意已破諸疑，故云「即實而權」，況復今經本為顯實，有疑皆斷，故云「即權而實」，所以權實之語非獨今經，相即之言出自於此，不收於小是故異也。「文云學無學」等者，指三教菩薩為發菩薩心者，今經為彼之父能生彼故，昔謂非子至此方知。「餘經要因功用」者，但取發心畢竟不別，不同三教要因功用，如別教地前為方便也。「如風」下「云云」者，初住已入無功用位，應具簡車體及具度等，釋如風所以至入初住無功用道。《經》云「五百歲」者，《大集經》中有五五百，具如前文。《經》云「若有女人」等者，此中秖云得聞是經如說修行即淨土因，不須更指《觀經》等也。

As for saying "first praising the essence, next praising the function": it is not the essence of essence-and-central-theme, nor the function of function-and-central-theme; it generally refers to the entire work as the essence, and within the work, the three—essence, central theme, and function—together possess such functions as rescuing and bestowing. As for the "ten jewel mountains": this is fully explained in the fifth record of Great Calming and Contemplation. Citing the Avataṃsaka Sūtra's "either one or two": the Kośa states, "The first seven are made of gold, and Sumeru is made of four jewels; gold may also combine with others, hence it says 'one or two.'" As for "various sūtras explain provisional wisdom" and so forth: provisional [wisdom] not being identical to the real causes all the teachings to lack sovereign ease; because the various capacities are not harmonized, the lords of teaching differ accordingly. As for "various sūtras explain real wisdom" and so forth: these are all the real outside of the provisional, so their dispelling of doubts is not pervasive; they do not even equal this sūtra's explanation of the intention behind setting forth the provisional, which has already dispelled all doubts. Therefore it says "the real is identical with the provisional"; how much more so when the present sūtra originally reveals the real, so that all doubts are severed! Therefore it says "the provisional is identical with the real." Thus, the terms provisional and real are not unique to the present sūtra, but the expression of their mutual identity originates here; it does not gather in the Small, and therefore it is distinct. As for "the text says those in training and beyond training" and so forth: this refers to the bodhisattvas of the three teachings as those who give rise to the bodhisattva mind; because the present sūtra is their father and can generate them, what were previously thought not to be sons are now recognized as such. As for "other sūtras must rely on effort": this merely takes the initial generation of the mind as ultimately not distinct, unlike the three teachings which must rely on effort, as in the stages before the bhūmis of the separate teaching serving as skillful means. Below "like the wind", etc.: the first stage of abiding has already entered the level of effortless activity; one should fully distinguish the body of the cart, the full measure, and so forth, explaining the reason it is "like the wind" until entering the path of effortless activity of the first stage of abiding. As for the sūtra's saying "five hundred years": in the Mahāsaṃnipāta Sūtra there are five periods of five hundred years, fully as in the previous text. As for the sūtra's saying "if there is a woman" and so forth: here it merely says that obtaining the hearing of this sūtra and practicing according to the teaching is the cause for the pure land; there is no need to further refer to the Contemplation Sūtra and so forth.