法華文句記 10.22

10.22

「宛轉于地」者，望出世法故且云「地」。「譬上形益」者，文中闕略，應云上有二：先非生現生，次非滅現滅。生中分二，言「受邪師」等者，但非出世皆名為邪，自迹中相遇已後便信邪外，以信邪厚薄不同，致有失與不失。並云「失三乘」者，以迹中相遇施化不同，具如迹中大小二初成熟咸一。「不失心者」，唱生而成熟之。「失心者」，唱滅付待後期，故唱生滅非實生滅。「善彊」下重釋唱生、唱滅之緣。言彊弱者，於未斷間去宿種遙現難發者名惡彊耳。善彊準此。「遙見者」者，障已五分故與佛五分成遙。「譬上聲益」中云「二諦」者，應云三諦，二通三別，且捨別從通，即頓中二諦也。「譬勸誡」者，如三周中大擬宜也。藥草名通好義不局，故使漸頓俱名「經方」，無非好等。

Regarding 'rolling around on the ground': looking from the perspective of world-transcending dharmas, it is temporarily called 'the ground.' Regarding 'analogizing the aforementioned benefit of bodily form': the text is abbreviated; it should say that above there are two: first, not being born yet manifesting birth; second, not being extinguished yet manifesting extinction. Within birth, there are two parts. Regarding 'receiving false teachers,' and so forth: all that is not world-transcending is called false. Ever since meeting within the traces, they have believed in false and heterodox teachings; because the depth of their belief in the false varies, this results in some losing [their minds] and some not losing them. Regarding 'losing the three vehicles': because their encounters and conversion within the traces differed, it is fully as the two beginnings, great and small, within the traces were both matured alike. As for 'those who did not lose their minds,' he proclaimed birth and matured them. As for 'those who lost their minds,' he proclaimed extinction and entrusted them to wait for a later time; thus, proclaiming birth and extinction is not real birth and extinction. From 'good is strong' downward, it re-explains the conditions for proclaiming birth and proclaiming extinction. As for 'strong and weak': before severing [defilements], when one is far removed from the past seeds and present manifestation is difficult to arouse, this is called evil being strong. Good being strong is analogous to this. As for 'seeing from afar': because their own fivefold [dharmakāya] is obstructed, it is far removed from the Buddha's fivefold [dharmakāya]. In 'analogizing the aforementioned benefit of sound,' where it mentions 'the two truths,' it should say the three truths; the two are general and the three are specific. Temporarily setting aside the specific to follow the general, these are the two truths within the sudden [teaching]. 'Analogizing exhortations and prohibitions' is like the great deliberation in the three cycles. The name 'medicinal herbs' is general and its auspicious meaning is not limited, so that both gradual and sudden are called 'prescriptions,' and none are not good, and so forth.