法華文句記 10.166

10.166

初不云因緣等，此通別解，具足三釋唯闕觀心。十雙中「智斷」下「云云」者，但次第標釋，不暇先列。「人法」並云「有多種」，各注「云云」者，並是示為一實并七方便，及以人法。「前後問答」，前問如文。後問答者，「云何而為眾生說法」等是也。「福能轉壽」者，羅漢尚能迴福為壽，況普門示現以不思議福轉成種智，即福智不二名之為轉，方例九雙。「如珠雨寶」者，所轉若成不思議福，不同下位。「如意珠」者，珠具多德，具如《止觀》第五。「鑿井」等者，如《華嚴》云：「若有世界初成時，眾生所須資生具，菩薩爾時為工匠，終不造作殺生器。」初略如《釋籤》中初釋爾時注其四者，四悉耳。若消文意令會四悉。「說東方菩薩」等者，

At the beginning it does not state causes and conditions, etc.; this combines general and specific explanations, complete with three explanations, lacking only the contemplation of mind. Among the ten pairs, from "wisdom and severance" onward where it says "and so on," it merely identifies and explains them in sequence, having no time to list them beforehand. Where both "person and dharma" are said to "have multiple kinds," and each is noted with "and so on," all of these show them as the one real together with the seven skillful means, as well as person and dharma. In "questions and answers before and after," the earlier question is as in the text. The later question and answer are "How does he preach the Dharma for sentient beings?" and so forth. As for "blessings can transform life span": an arhat can still convert blessings into life span, how much more so for the Universal Gate manifestation, which uses inconceivable blessings to transform into the knowledge of all aspects; that is, the non-duality of blessings and wisdom is called "transforming," and only then does it serve as an example for the nine pairs. As for "like a wish-fulfilling jewel raining gems": if what is transformed becomes inconceivable blessings, it is not like the lower stages. As for "wish-fulfilling jewel": the jewel possesses many virtues, as fully detailed in the fifth fascicle of the Great Calming and Contemplation. As for "digging a well" and so on: as the Avataṃsaka says, "If there is a world newly forming, and sentient beings require requisites for living, the bodhisattva is at that time a craftsman, but never makes instruments of killing." The initial summary is as in the initial explanation of "at that time" in the Notes on the Words and Phrases, where its four are noted as the four siddhāntas. If parsing the meaning of the text, cause it to accord with the four siddhāntas. As for "speaking of the bodhisattva of the east" and so on: