法華文句記 2.110

2.110

釋「現相序」者，於中三：先示文，次破古中先敘古，次「今謂」下略破，然亦許其文仍破其義，義即表報。言表報者，瑞是能表，表即報也。云「未彰」者，光宅雖即彼此同六，皆云三雙全無所表，故知動靜之言太淺。上下之語既彰，況內懷歡喜非唯覩光，是故今不存其立稱。況度人觀理何教無之？所以吉相預報令知當善，故先示奇特警悟物情，名為表報。但眾既未了，知決在文殊。文殊決已，知定起所說不出一多相即，從因至果感應道交，故以三雙而先表報。既列教首教須殊常，上下等言事則易了，何須文殊靳固彌勒慇懃耶？三「今明」下正釋，中三：初略列釋，次「此六」下辨二名同異，三「略明」下以瑞對妙。初文者，六中除說法餘五同時，雖復異同共顯一致。然於六中雖前二後二正為時眾，以中二為表，正在因果故也。所以華表真因、地兼分果，說且顯露從多、定乃密意從處，圓機當發圓應照之，故知六瑞並異諸經，不同光宅。次明同異中先引文明同，「人情分別」去辨異。雖以異為相、表報為瑞，異瑞之相本報妙理，從同義強復有文據，故順人情未為盡理。「玄」者黑色，義同幽也。「賾」即深也。「說之」等者，諸佛出世本為佛乘，四十餘年抑之在懷，圓音將興慮不尊重。又復以瑞而擡掣之，令欽渴信生、疑去解明。「表報十妙」者，若準前文秖應表報四一而已，以四一文略順光宅。若準今文廣則無量略則但十，極略秖可云表一乘，今雖云略乃成處中。又十妙者，此經既以妙報釋瑞，妙義既十，六之所表道理應然，故近則表迹、遠表於本，具如《玄》文開合者是。若且表迹亦如《玄》文引經六瑞。言「感應中已說」者，恐文誤也。《玄》文列在神通妙中。言「更道」者，為辨異故，故更說之。今具錄《玄》神通妙文對今辨別，以各有所以故也。《玄》文云：「地皆嚴淨表理妙，放眉間光表智妙，入于三昧表行妙，天雨四華表位妙，栴檀香風表乘妙，四眾有疑表機妙，見八千土表應妙，供表感應妙也。地動表神通妙，天鼓表說法妙，眾喜表眷屬妙，修行表利益妙。」《玄》文通收香風地淨彼此六瑞，故遍取之。今文不列他土文者，此土自足故也。凡諸取文皆有通別，況香風地淨但是開合，至下釋文更有料簡。又他土中上聖下凡義同感應，人法復與說法義同，唯始終中終同應息，菩薩行行復同因果，故行行文寬總攝於漸，凡所表語意並含弘，是故下文多番釋之。古來諸釋都無此意，光等徒施浪疑虛答，狀若炫燿時眾，何殊精魅外通。故一家釋瑞必有所表，是則大事大人作大感動，大機大益顯於大理，須大眷屬以輔大會，俱感大時大運成熟，自非靈山共稟、此世親承，焉能契之曷有測之。

In explaining the "preface on the manifestation of omens," there are three parts: first, displaying the text; second, in refuting earlier views, first recounting the earlier view, and next, from "Now we say" downward, briefly refuting it, yet also accepting its phrasing while still refuting its meaning, the meaning being "manifesting a herald." To say "manifesting a herald" means that the auspicious omen is what is capable of manifesting, and manifesting is indeed the herald. What is referred to as "not yet made manifest" is that although Guāngzhái also maintained that both here and there share six [omens], each saying that there are three pairs, they are completely devoid of anything signified; hence one knows that the terms "movement and stillness" are too shallow. The words "above and below" having already been made manifest, how much more so is the harboring of joy within, which is not merely gazing upon the light; therefore we do not now retain his designations. Furthermore, in terms of saving people and contemplating the principle, which teaching lacks this? It is precisely because auspicious signs give advance notice to let it be known that there is an impending good, that he first displays what is marvelous to alert and awaken the sentient dispositions—this is called manifesting a herald. It is only that the assembly, having not yet comprehended, knew the decision rested with Mañjuśrī. Once Mañjuśrī made the determination, they knew that what he arose to preach from his samādhi did not go beyond the mutual identity of the one and the many, from cause to result, with the path of stimulus and response intersecting; therefore with three pairs he first manifested a herald. Since they are arrayed at the head of the teaching, the teaching must be extraordinary. With terms such as "above and below," the matter is easily understood; why would it require Mañjuśrī's hesitance and Maitreya's earnest inquiries? Third, from "Now we clarify" onward, is the correct explanation, in which there are three parts: first, briefly listing and explaining; next, from "These six" downward, distinguishing identity and difference between the two names; third, from "Briefly clarify" downward, matching the auspicious omens with the wondrous. As for the first text, among the six, excluding the preaching of Dharma, the remaining five are simultaneous; although different and identical, they together manifest a single accord. Yet among the six, although the preceding two and the succeeding two are precisely for the contemporary assembly, the middle two serve as the manifestation, precisely because they pertain to cause and effect. Therefore the flowers symbolize the true cause, and the earth combines with the partial result; preaching is briefly shown openly according to the majority, while samādhi is a hidden intent according to the place. When the perfect capacity is about to arise, the perfect response shines upon it; hence we know that the six omens are all different from those of other sūtras, not like Guāngzhái's [account]. Next, in clarifying identity and difference, first the text is cited to clarify identity, and from "Sentiments of people differentiate" onward, difference is distinguished. Although difference is taken as the characteristic and manifesting a herald as the auspicious omen, the characteristics of the different omens fundamentally herald the wondrous principle; from identity the meaning is strong, and there is textual evidence besides, so according with human sentiments does not exhaust the principle. "Mysterious" (xuan) means black, with a meaning identical to obscure. "Profound" (ze) means deep. "Preaching it," and so forth: all buddhas appear in the world fundamentally for the sake of the buddha vehicle; for more than forty years he suppressed it in his breast, and as the perfect voice was about to arise, he feared it would not be held in high esteem. Again, by means of the omens he elevated and sustained it, causing them to generate thirsty reverence and faith, their doubts to be removed, and their understanding made clear. "Manifesting and heralding the ten subtleties": if based on the preceding text, it should merely herald the four unities, in that the four unities are concise and accord with Guāngzhái. If based on the present text, extensively they are immeasurable, while concisely they are merely ten; at the utmost brevity one could only say they manifest the one vehicle, yet what is now called concise turns out to be middle-standing. Furthermore, regarding the ten subtleties: since this sūtra explains the omens by means of the wondrous herald, and the wondrous meanings are ten, what is manifested by the six should by principle be so; therefore, proximately they manifest the traces, and distantly they manifest the origin, fully as in the expanding and contracting in the text of the *Profound Meaning*. If tentatively manifesting the traces, it is also as in the text of the *Profound Meaning* citing the sūtra's six omens. As for the phrase "already explained in stimulus and response," this is feared to be a scribal error. The text of the *Profound Meaning* arrays them under the subtlety of supernatural powers. As for the phrase "again stated," it is for the sake of distinguishing differences that it is stated again. Now I fully record the text on the subtlety of supernatural powers from the *Profound Meaning* to contrast and distinguish it with the present text, as each has its reason. The text of the *Profound Meaning* says: "The earth being entirely adorned and pure manifests the subtlety of principle; emitting light from between the brows manifests the subtlety of wisdom; entering into samādhi manifests the subtlety of practice; the heavens raining four kinds of flowers manifests the subtlety of stages; the sandalwood-fragrant breeze manifests the subtlety of vehicles; the four assemblies harboring doubt manifests the subtlety of capacity; seeing the eight thousand lands manifests the subtlety of response; offerings manifest the subtlety of stimulus and response. The earth trembling manifests the subtlety of supernatural powers; the heavenly drums manifest the subtlety of preaching Dharma; the assembly's rejoicing manifests the subtlety of retinue; practicing the path manifests the subtlety of benefit." The text of the *Profound Meaning* comprehensively gathers the fragrant breeze, the purification of the earth, and the six omens of both this and that [realm], so it takes them comprehensively. That the present text does not list the text of the other lands is because this land is sufficient in itself. In general, all taking of texts has general and specific aspects, how much more so when the fragrant breeze and the purification of the earth are merely matters of expansion and contraction; coming to the explanation of the text below, there will be further analysis. Furthermore, in the other lands, the superior sagely and inferior mundane share the same meaning as stimulus and response; persons and dharmas also share the same meaning as preaching Dharma; only in beginning and end, the end is the same as the cessation of the response; the bodhisattvas practicing various practices also shares the same as cause and effect, so the text on practicing practices is broad and comprehensively subsumes the gradual. All the phrases that manifest contain vast and extensive intents; therefore the lower text explains them through multiple turns. The various past explanations had none of this meaning at all; light and so forth were applied in vain, with reckless doubts and empty answers, as if dazzling the contemporary assembly, no different from external communication by demonic spirits. Therefore our school's explanation of the omens must have something that is manifested: that is, a great event and great persons produce a great stirring and transformation; great capacity and great benefit are revealed in the great principle; great retinues are required to assist the great assembly; all stimulated by the maturation of a great time and great movement. Had one not personally received it together on Vulture Peak and inherited it intimately in this world, how could one accord with it, how could one fathom it?