法華文句記 10.75

10.75

「上來」下第一義中上來，即指〈法師〉至〈持品〉及〈分別功德〉中四信五品。「時眾」下恐人謬解者，不測初心功德之大，而推功上位蔑此初心，故今示彼行淺功深以顯經力。「忽聞」下舉好堅迦陵以譬初心。聖言親讚使推功疑除，故舉釋然以擬第一義。好堅迦陵具如《止觀》第一第七記。「希有」下結成立品。「外道」下約教展轉比決，先斥外道諸偏小等，小雖居極，未及隨喜圓位初初。別人知中言「門拙」者，以於地前聞但中名，未即觀故。「佛今舉阿」等者，正明圓位初後不二，故諸教所無。

In the supreme truth [siddhānta], “the above” from “the above” onward directly refers to the chapters from “Dharma Master” to “Upholding” and the four faiths and five grades in “Discrimination of Merits.” From “the assembly of the time” onward, fearing people would misunderstand, they fail to fathom the greatness of the merit of the initial mind and attribute the merit to higher ranks while scorning this initial mind; hence it now demonstrates that their practice is shallow yet merit is profound to reveal the power of the sūtra. From “suddenly hearing” onward, it brings up the haojian (auspiciously solid) and kalaviṅka to illustrate the initial mind. The sacred words personally praise them so that doubts about attributing merit are eliminated; hence it cites the relief to simulate the supreme truth. Haojian and kalaviṅka are fully detailed in the notes on the first and seventh fascicles of the Mohe zhiguan. From “rare” onward, it concludes forming the chapter title. From “external paths” onward, it evaluates and decides by comparison step by step in terms of teachings: first reproving external paths, the various one-sided and lesser teachings, and so forth; although the lesser ranks reside at the utmost, they do not equal the very beginning of the perfect rank of rejoicing in accordance. In the distinct teaching person's understanding, the phrase “clumsy entrance” is because before the grounds they hear the name of the mere middle without immediately contemplating it. [Regarding] “the Buddha now brings up the sound A” and so forth: it directly clarifies that the beginning and end of the perfect rank are non-dual, something absent in the other teachings.