法華文句記 10.190

10.190

「因緣出他經」，未檢。此文亦有四悉，初是世界，「又莊嚴」下為人，「此王」下治諸根之惡即對治，「生雖」下即第一義。初文者，「晷」音軌，日月運行也。「刻」謂漏刻。「喀喀」吐聲也，不進之貌，意云，一餐不進長途妨於萬里，十日為旬但唯九飯，復阻高志。白毫東照，照妙音也。一欲示弘經之利，以勗受法弟子；二示結會不虛，故《經》云「淨德夫人」者，今佛前光照莊嚴相菩薩是妙音也。「神呪護經」者，且從後說，準前亦應云苦行，神呪護法弘經，現身說法雙規師弟，所以蒙照東至者，知有來往之勳故也。欲來先云「欲見藥王」等，華德復為妙音所將，及以此土發起之眾，藥王乃為總持之主，共成二子之化，兼為結會古今令時會並識，了宿因不失、信化迹功深，知權謀叵測、仰遠種難亡。「說四聖之前緣」者，前緣不同得聖前却，便分能所方乃改邪。又利物多端邪正異轍，所化既熟能化棄邪。今從示迹及從後說，故設化之時一凡三聖，若準佛云「為欲引導妙莊嚴王及一切眾生故說是法華經」，王宮八萬四千皆任受持，二子四萬二千俱至佛所，則王及能化一切悉權。從本為言四俱大聖，如勝鬘受化有稱歸心，元為國人先迷後悟，化道之軌理數而然。今從迹說，受化得記四聖名生。「生雖未獲」者，雖闕生，知化時非久。「臻」至也。是故預彰入道之兆，例如空生等空故「無諍」德號預呈。「餘經指此為十波羅蜜」者，《未曾有經》收六度四等為十度耳，亦不的對。「道品中節節有三昧」者，七科之中唯念處屬慧、正勤屬進，餘五科內皆有定名。復別列名者，當知隨用立名，其理不異。

'The conditions appear in another sūtra': this has not yet been verified. This text also has the four siddhāntas: the first is the mundane; from 'Moreover, adornment' downward is for the individual; from 'This king' downward, curing the evil of the sense-faculties, is the therapeutic; from 'Although birth' downward is the supreme truth. In the first text: 'guǐ' (晷) is pronounced guǐ, the movement of the sun and moon. 'Kè' (刻) refers to the water clock. 'Kākā' (喀喀) is the sound of vomiting, the appearance of not advancing; the meaning is that failing to eat one meal hinders a journey of ten thousand li; ten days make a xún (旬), yet eating only nine meals also obstructs a lofty resolve. The white curl radiating light to the east illuminated Wondrous Sound. First, it was to show the benefit of propagating the sūtra to encourage the disciples who received the Dharma; second, it was to show that the reunion was not in vain. Hence the sūtra says 'Lady Pure Virtue': this is the Bodhisattva of Adorned Form illuminated earlier by the Buddha's light, who is Wondrous Sound. 'Protecting the sūtra with divine spells': this is stated provisionally from what follows; in accordance with the preceding, one should also mention ascetic practice, protecting the Dharma and propagating the sūtra with divine spells, and manifesting bodily forms to preach the Dharma, serving as a dual model for teacher and disciple. The reason they were illuminated and arrived from the east was because of their merit in coming and going. Wishing to come, he first said, 'I wish to see the Medicine King,' and so forth. Flower Virtue was also led by Wondrous Sound, together with the assembly that initiated [the teaching] in this land. The Medicine King is the master of dhāraṇī, jointly bringing to fruition the conversion by the two sons, and also uniting the ancient and the modern so that those in the present assembly would all recognize them, understanding that past causes are not lost, trusting that the merit of transformative traces is profound, knowing that provisional contrivances are unfathomable, and revering the fact that seeds sown long ago do not perish. Regarding 'preaching the past causes of the four sages': because their past causes differed, their attainment of sagehood came earlier or later, thereby distinguishing the transformer and the transformed, only after which the evil was corrected. Furthermore, benefiting beings takes manifold forms, and the paths of the heterodox and the orthodox differ; once those to be transformed are mature, the transformer abandons the heterodox. Now, speaking from the manifested traces and from what follows, at the time of setting up the conversion there were one ordinary being and three sages. If we go by the Buddha's statement, 'It was in order to guide King Wonderful Adornment and all living beings that I preached this Lotus Sūtra,' then the eighty-four thousand in the royal palace were all capable of receiving and upholding it, and the two sons and forty-two thousand all went to the Buddha's place; thus the king and all the transformers were provisional. Speaking from their origin, all four were great sages, just as when Śrīmālā received conversion she was praised for taking refuge, which originally was because the people of the country were first deluded and later awakened—such is the rational pattern in the course of conversion. Now speaking from the traces, through receiving conversion and receiving prophecy, the four sages were named and born. Regarding 'Although birth has not yet been attained': although birth was lacking, it was known that the time of conversion was not far off. 'Zhēn' (臻) means to arrive. Therefore, an omen of entering the Way was revealed in advance, just as Subhūti, having equaled emptiness, manifested the virtuous title of 'Non-contention' in advance. Regarding 'Other sūtras refer to these as the ten pāramitās': the *Adbhūtadharma Sūtra* merely gathers the six perfections and the four immeasurables to make ten perfections; they do not correspond precisely. Regarding 'In the factors of the Way, there are samādhis at every juncture': among the seven categories, only the applications of mindfulness belong to wisdom, and right efforts belong to vigor; the remaining five categories all contain the name of concentration. In listing distinct names again, one should know that names are established according to function, while the principle is not different.