法華文句記 10.161

10.161

此品初具三釋，初文因緣，次「昔得」下約教，次「此品」下本迹，唯無觀心，因緣甚略。且義立者，音樂世界，自隨為人，奉鉢對治，道器第一義。觀音有問得名之由，此中無者，此從自行、下從利他。又如常不輕中亦有本事，即名以顯本事，始從內解終至利他，同在一名之內，雖自他不同，準觀音名下有普門之名，此亦應爾，同得普現色身三昧。若爾，〈藥王〉下五一切皆然，藥王又在獻呪之初，淨德又指妙音身，是故五品法門定無優劣，但隨機便乘乘不同，況普門居中理通上下，以人對法理亦感均，單消其名義亦無舛，不可從名異而蔽其法門。「當卑其地」去勸成機緣，明普現意。若不以鬼畜為鬼畜，但卑己心之地，則自壅妙法之流。「大人相」等者，為四：先正略釋，是不思議相海故名為大。次「遍體」下寄於所現展轉校量。三「此相」下大小對並。四「問答」下釋疑。初二可見。三對並中二：先寄小表大，故以應迹之相因順於師長之毫光，因果相召照之必來。言「本弟子」者，照非無緣本曾關涉，名昔為本未必久本。「白毫」下次明大中實因所感，照之令弘開顯之經，此乃因勝果勝，令弘勝教是故放之。

The beginning of this chapter is equipped with three explanations: the first text treats causes and conditions; next, below "formerly attained", it treats the teachings; next, below "this chapter", it treats origin and traces; it lacks only the contemplation of mind, and the causes and conditions are very brief. Provisionally establishing them conceptually: the realm of music serves as the mundane siddhānta; according with beings' capacities serves as the individual siddhānta; offering the bowl serves as the therapeutic siddhānta; and the vessel of the Path serves as the supreme truth siddhānta. Avalokiteśvara has an inquiry into the reason for obtaining the name, but there is none here: that was from the perspective of one's own practice, whereas this below is from the perspective of benefiting others. Furthermore, just as in the case of Sadāparibhūta there are also past events, the name is used to reveal past events, beginning from internal understanding and ending with benefiting others, united within a single name. Although self and other are distinct, based on the fact that below Avalokiteśvara's name there is the name of Universal Gate, this should also be likewise: both obtain the samādhi of the universal manifestation of physical forms. If so, the five chapters below the "Medicine King" are all like this: Medicine King is also at the beginning of offering the dhāraṇī, and Śubhavyūha also refers to Gadgadasvara's body; therefore, among the dharma gates of these five chapters there is definitely no superior or inferior, but according with the suitability of beings' capacities, riding upon the vehicle differs. How much more so when the Universal Gate sits in the middle and its principle connects above and below! When matching persons to teachings, the principle and response are also equal; simply interpreting the names, the meaning is also without error—one must not obscure the dharma gates based on differences in name. "One should humble one's ground" and so forth encourages the completion of capacities and conditions, clarifying the intention of universal manifestation. If one does not regard ghosts and beasts as ghosts and beasts, but merely humbles the ground of one's own mind, one will personally obstruct the flow of the wondrous dharma. As for "marks of a great man" and so forth: there are four parts: first, correctly and briefly explaining that because it is an ocean of inconceivable marks, it is called "great"; second, below "throughout the body", measuring by comparison with reference to what is manifested; third, below "these marks", contrasting the Great and Small; fourth, below "question and answer", resolving doubts. The first two are evident. In the third, contrasting the two, there are two parts: first, relying on the Small to express the Great, so that the marks of the responsive traces accord with the ray of light from the teacher's white curl; cause and effect summon each other, and illuminated by it, he will surely come. As for "original disciple": illumination is not without conditions, as there was formerly a connection; calling the past "original" does not necessarily mean the remote origin. Below "white curl", it next explains what is evoked by the true cause within the Great, illuminating him to cause him to propagate the sūtra that opens and reveals; this is supreme cause and supreme fruit, released in order to cause the propagation of the supreme teaching.