法華文句記 10.94

10.94

「四品加然」者，明發不定，始自隨喜終至正行，皆發六根，何必過五方入相似。言「加然」者，以初望後初尚得入，後四加前。「相似既爾」等者，以分真中根淨倍前，以真望似故云「倍」也。次為人者，應勤思修四種三昧，令速入後信，信信相望故名為「倍」。次對治中深識圓聞如前校量，名為「大勢」，方能除於執權迹疑。第一義中云「似解初初」者，依《普賢觀》，隨喜已當似解之首，第五十人復在隨喜之初，故云「初初」。「過二乘之極極」者，羅漢已極，無極又極，縱是無疑亦不能及初隨喜人百千萬倍，如前校量。「指始」等者，以隨喜始顯妙覺終，凡夫發心尚與妙覺畢竟不二，況今五品後望六根耶？

Regarding 'the four stages even more so', this clarifies that arising is not fixed: from rejoicing with joy at the beginning to correct practice at the end, all bring about [the purification of] the six sense faculties; why must one pass beyond the five before entering resemblance? As for the words 'even more so': considering the initial in relation to the latter, even the initial still attains entry, so the latter four surpass the former. Regarding 'resemblance being already like this', etc.: because in partial truth the purification of the sense faculties doubles that of the former, looking at resemblance from the perspective of truth, it is said to 'double'. Next, as for [the siddhānta] for persons: one should diligently contemplate and cultivate the four kinds of samādhi, causing oneself to quickly enter subsequent faith; because faith and faith are compared with each other, it is called 'doubled'. Next, in the therapeutic [siddhānta], deeply discerning the perfect hearing as in the previous comparative measurement is called 'great power', only through which one can eliminate doubts regarding clinging to the provisional traces. In the primary truth, the statement 'the very beginning of resemblance understanding' means that, according to the Contemplation of Samantabhadra, rejoicing with joy already corresponds to the beginning of resemblance understanding, and the fiftieth person is furthermore at the beginning of rejoicing with joy, hence it says 'the very beginning'. 'Surpassing the ultimate of the ultimates of the two vehicles' means: the arhat is already ultimate; without ultimate, it is yet again ultimate; even if free of doubt, they still cannot equal the initial person rejoicing with joy by a hundred, thousand, or ten thousand times, as in the previous comparative measurement. 'Pointing to the beginning...', etc., means using the beginning of rejoicing with joy to reveal the end of wondrous awakening: the initial aspiration of an ordinary person is still ultimately not two with wondrous awakening, how much more so the five stages now when viewed in relation to the six sense faculties?