法華文句記 10.96

10.96

次「今經」下正釋，初引經論者，又二：初正引，次略結。今經具足以斥，正引中初引《大品》明六根般若，豈非〈分別功德〉中校量正慧，塵淨慧等故無差降，此未云數且言等淨。「若六根」下破前次師，先破，次「若一」下反徵。「云云」者，應更多並。引《正法華》中，亦先引根等，「不論」下亦同前破。次引《論》文意亦明等，經力不應令根勝劣。「雖未」等者，雖未入地功如入地。次引《大經》明互用相，既等既互理豈應偏？

Next, from “the present sūtra” onward, it properly explains [them]. First, regarding the citation of the sūtras and treatise, there are also two parts: first, the proper citation; next, a brief conclusion. The present sūtra possesses them completely to refute [the others]. In the proper citation, it first cites the *Large Prajñāpāramitā* to clarify the prajñā of the six faculties; is this not the proper wisdom assessed in the chapter on “Distinction of Merits”? Because the sense objects are pure, wisdom is equal, and hence there is no disparity; here numbers are not yet mentioned, but their equal purity is stated. From “If the six faculties” onward, it refutes the subsequent master: first it refutes, and next, from “If one” onward, it raises counter-questions. The words “and so on” mean that many more juxtapositions should be made. In citing the *Saddharmapuṇḍarīka* [*Zheng fahua jing*], it also first cites the equality of the faculties; from “without discussing” onward, it also refutes as before. Next, the intention in citing the treatise passage also clarifies equality; the power of the sūtra should not cause faculties to be superior or inferior. “Although not yet” and so on means that although they have not yet entered the stages (bhūmis), their merits are like having entered the stages. Next, it cites the *Mahāparinirvāṇa-sūtra* to clarify the characteristics of mutual functioning; since they are both equal and mutually functional, how could the principle be one-sided?