法華文句記 10.24

10.24

「擬宜」等者，《經》云「當設方便」，「當」即「擬」也。「留經教」者，如付法藏。「或取涅槃中」等者，他云：或取大聲或用神通等，如佛涅槃後金棺自遊出入四門等，令一切人知佛已滅，舍利經卷意亦如然。雖眾釋不同，非無一理，終不及以四依為使。「如毱多」者，毱多是滅後四依，具如《止觀》第五記。「如遺教」下明佛滅後得度不同，正在當來還見釋迦。「亦有」等者，非獨釋迦，故引《普賢觀經》見多寶等，因懺所見與值何殊？「其父聞子得差」者，得差之言不全惑斷，但有三乘機及堪會者，不論斷與不斷皆名得差。

Regarding 'deliberation,' and so forth: the Sūtra says, 'one should devise skillful means'; 'should' means 'deliberating.' Regarding 'leaving behind the teachings of the scriptures': this is like entrusting the treasury of the Dharma. Regarding 'or taking from within Nirvāṇa,' and so forth: others say: either taking great sounds or employing spiritual powers, etc., such as after the Buddha's parinirvāṇa, the golden coffin moving by itself into and out of the four gates, etc., causing all people to know that the Buddha had already entered extinction; the intention of relics and scriptures is also like this. Although various explanations differ, each is not without a principle; yet in the end none matches taking the four reliances as envoys. Regarding 'like Guptaka': Guptaka was one of the four reliances after the extinction, as fully explained in the fifth fascicle of the Notes on Cessation and Contemplation. From 'like the Legacy Teaching' downward, it clarifies the differences in attaining deliverance after the Buddha's extinction: specifically, in the future one will see Śākyamuni again. Regarding 'there are also,' etc.: it is not Śākyamuni alone, and therefore it cites the Sūtra on the Contemplation of Samantabhadra seeing Prabhūtaratna, and so forth; how does what is seen through repentance differ from encountering him directly? Regarding 'the father hearing that his sons had recovered': the words 'had recovered' do not mean that delusions were entirely severed; so long as one possesses the capacity of the three vehicles and is capable of joining, regardless of whether [delusions] are severed or not, all are called 'having recovered.'