法華文句記 10.98

10.98

次「復次一心」下，約理境以對行中，亦是互用相似位上釋也，故云「一根通具六塵」；若從因釋，但是觀行理具六塵。「若論」下明增減相，先明增減也。「清淨」牒前般若，「莊嚴中有盈縮等等莊嚴者」，牒前正經，闕於牒論，秖是凡力等聖明肉眼等耳。「若言千二」下次辯盈縮即在今經，秖於向等而論盈縮。「若言清淨」更牒前般若，「六根互用」牒前《大經》，「亦不可思議」牒前引論。「若偏」下結斥。「相似」下判位中云「四輪」者，《瓔珞經》中具列六輪，今且用四。若依五十二位，唯《瓔珞經》始於整足，故今借之以成圓義，但斷不斷異，鐵輪仍在四輪位前，即十信。「第三心」者恐誤，應云「第二」，信通進別故寄明之，若始末明位，略如《菩薩戒疏》及《玄》文位妙《止觀》次位中，具位修觀入位行相，今文但明法師功德，故置不云。

Next, from “Furthermore, one mind” onward, matching the realm of principle with practice, this is also an explanation on the stage of resemblance and mutual functioning; hence it says, “one faculty completely possesses the six sense objects.” If explained from the perspective of causes, it is merely that the practice of contemplation of principle possesses the six sense objects. From “If one discusses” onward, it clarifies the characteristics of increase and decrease: first, it clarifies increase and decrease. “Purity” repeats the previous prajñā. “Adornment has expansion and contraction, equal adornment,” repeats the previous authentic sūtra (*Zheng fahua jing*), omitting the repetition of the treatise; it is merely that the power of an ordinary being equals that of a sage, clarifying the fleshly eye and so on. From “If one says one thousand two hundred” onward, it next distinguishes expansion and contraction as existing in the present sūtra, merely discussing expansion and contraction on the basis of the aforementioned equality. “If one says purity” further repeats the previous prajñā; “the mutual functioning of the six faculties” repeats the previous *Mahāparinirvāṇa-sūtra*; “also inconceivable” repeats the previously cited treatise. From “If one-sided” onward, it concludes with a critique. In determining the stages from “resemblance” onward, regarding the mention of “four wheels,” the *Yingluo jing* fully lists six wheels, but here only four are used for the time being. If relying on the fifty-two stages, only the *Yingluo jing* begins with a complete set; hence it is borrowed here to establish the perfect meaning, differing only in whether defilements are severed or not; the iron wheel is still before the stage of the four wheels, namely the ten faiths. “The third mind” is perhaps an error; it should read “the second.” Because faith is general and advancement is specific, it is lodged here to clarify it. If clarifying the stages from beginning to end, it is briefly like that in the *Commentary on the Bodhisattva Precepts*, the wonder of stages in the *Mystic Meaning*, and the successive stages in the *Great Calming and Contemplation*, where the practices of cultivating contemplation and entering the stages are fully stated. The present text merely clarifies the merits of the Dharma master, and therefore leaves them aside and does not discuss them.