法華文句記 10.164

10.164

「若文殊位下」等者，妙音辭彼佛時云「及見文殊」，豈可遠來求見下位，文殊位高見華應識，何以問佛「以何因緣」等？答中二義，並文殊位高或同是補處，一位之中分始、中、終，或同是古佛則無高下。同位居始未謝不知。「忝」者辱也。豈一事不知成屈辱耶？又大眾無敢問者，文殊雖高為欲發起示為不知。上品云「初得」等者，上〈藥王品〉云「過去名一切眾生喜見菩薩，於日月淨明德佛法中，得現一切色身三昧，後重生其國，於淨德王家，忽然化生，白其父言：我先已得解一切語言陀羅尼。」既云轉身得一切語言，即似轉身方得，若云「我先已得」，即似指先所得色身三昧，即此三昧亦名語言陀羅尼，故云「猶是色法」。「猶是」之言表與前同，故此語言與色身但是身口之異，豈可現身不能說法，但從事別、其理必同，故作異名消文最便。此則圓門三昧陀羅尼，必是體同名異，三昧從定、陀羅尼從慧，即不思議之定慧故得互用，準下釋中三輪具足。又舌下判三昧與陀羅尼，秖是真位六根耳。

As for "If Mañjuśrī's rank were inferior" and so on: when Gadgadasvara took leave of that Buddha, he said, "and to see Mañjuśrī." How could he come from afar seeking to see an inferior rank? Mañjuśrī's rank is high; upon seeing the flowers, he should have recognized him; why did he ask the Buddha, "By what causes and conditions" and so on? In the response there are two senses, both that Mañjuśrī's rank is high, or that both are equally in the rank of succession to buddhahood. Within a single rank, beginning, middle, and end are distinguished; or they are equally ancient buddhas, and thus there is no higher or lower. Remaining at the beginning of the same rank, he has not yet ceased to not know. "Tian" means to disgrace. How could not knowing a single matter constitute a disgrace? Furthermore, none in the great assembly dared to ask; although Mañjuśrī is high, in order to initiate [the inquiry], he manifested as not knowing. As for the previous chapter stating "first attained" and so on: the preceding "Bhaiṣajyarāja Chapter" says that in the past, named Bodhisattva Sarvasattvapriyadarśana, under the Dharma of Buddha Candrasūryavimalaprabhāsaśrī, he attained the samādhi of manifesting all physical forms; later he was reborn in that land, within the household of King Śubhadatta, suddenly born by transformation, and said to his father: "I have already previously attained the dhāraṇī of understanding all languages." Since it says that upon changing bodies he attained all languages, it seems as though he only attained it upon changing bodies; if it says "I have already previously attained," it seems to point to the samādhi of physical forms attained previously, meaning that this samādhi is also named the language dhāraṇī; therefore it says "it is still physical forms." The words "it is still" show that it is identical with the former; hence this language and physical form are merely the difference between body and speech. How could manifesting the body be unable to preach the Dharma? It is merely different in terms of phenomena; their principle must be the same. Therefore, taking them as different names is most convenient for parsing the text. Thus, the samādhis and dhāraṇīs of the perfect gate must have identical substance and different names; samādhi derives from concentration, and dhāraṇī derives from wisdom; being inconceivable concentration and wisdom, they can be used interchangeably. According to the explanation below, the three wheels are fully present. Furthermore, under the tongue, distinguishing samādhi and dhāraṇī refers merely to the six sense faculties of the true stage.