法華文句記 10.47

10.47

《經》云「深心」等者，此於本地圓門仍具五法，方乃斷疑：一者聞遠生信，二者深心，三者直心，四者多聞心，五者為他說。有人於此廣引諸文以釋多聞，於此非要。何者？先聞遠本，次入深心及以直心生於多聞，方是此中多聞義也。「深」謂窮理不二，「直」謂始終一揆，以此而觀一一句義無非多聞。第四觀成中云「想成相起」者，理具此相依理起想，故此想成便見此相，從初習觀但得想名，觀行淺故仍順想故。又順理故理相乃現，餘教修觀觀違於理，縱有氣分不順中理，方便觀成尚猶名想，況未成耶？又見此相雖未真證，以觀力故暫見二土，若三惑分滅方永與相應，乃不名想。準前釋四悉中，等覺第一義尚通名想。有餘土大小共者，藏通二乘斷通惑者，仍本為名準彼而見。「純諸菩薩為報土」者，亦他受用，但依此想漸深漸成，入初住位任運遍見，應用無方。

The sūtra says: "With a profound mind..." and so forth. Here, within the perfect gate of the ground of origin, one must still possess five dharmas before severing doubt: first, hearing of the distant [origin] and generating faith; second, a profound mind; third, a straightforward mind; fourth, a mind of extensive learning; fifth, preaching to others. Someone here broadly cited various texts to interpret "extensive learning," but for this passage it is not essential. Why? First hearing the distant origin, next entering the profound mind and the straightforward mind, one gives rise to extensive learning—only this is the meaning of "extensive learning" here. "Profound" means exhausting principle without duality; "straightforward" means a single consistency from beginning to end; observing each phrase and meaning through this, there is nothing that is not extensive learning. In the fourth, the perfection of contemplation, it says, "when the ideation is perfected, the sign arises." Principle possesses these signs, and relying on principle, one raises ideation; thus, when this ideation is perfected, one sees these signs. From the initial practice of contemplation, it only receives the name "ideation," because the practice of contemplation is shallow and still conforms to ideation. Furthermore, because it accords with principle, the signs of principle manifest; when other teachings cultivate contemplation, their contemplation goes against principle, and even if they have some trace of it, it does not accord with the principle of the middle. Even when their provisional contemplation is perfected, it is still called ideation; how much more so when not yet perfected? Furthermore, although seeing these signs is not yet true realization, through the power of contemplation one temporarily sees the two lands; only if the three delusions are partially eliminated does one permanently correspond with them, and then it is not called ideation. According to the previous explanation of the four siddhāntas, even the supreme truth of virtual enlightenment is universally called ideation. The land of remainder shared by the great and the small refers to the two vehicles of the Tripiṭaka and shared teachings who sever common delusions; retaining their original designation, they see it according to that. "Purely bodhisattvas constitute the reward land" refers also to other-enjoyment; merely relying on this ideation, it gradually deepens and becomes perfected; entering the rank of the initial abode, one spontaneously sees it everywhere, and responses and applications are boundless.