法華文句記 2.48

2.48

以有智故方能愛道，既愛大道智度亦大，況凡女人皆能生子，故借淨名法門之母，令生己心導師之子，數無約教大意如前。觀解數中以六根為六千者，雖借下文〈法師功德品〉文，今此並是義通初後，若的屬尼眾並是聖位六根，已於三周得記，故正用《華嚴》十種六根表本法門者，兼本迹義也。耶輸中「以子標母」者，凡以子標父母，或以父母標子，皆有德業為他所識者可以相顯，比丘皆然。「或云無翻」者，非獨耶輸，一切未翻者多具有翻無翻，例修多羅等。佛妻者，果中說因也。則出家之時已捨耶輸，故有佛號時無復妻也。觀解以表三夫人者，鹿野不生故表空，耶輸有生故表假，復居三觀之中，曇姨位大表中明矣。「上當分」下，合明本迹觀心，於中先明來意，次正釋。初又二：初總，次別。初二句總明者，「當分」兩字皆去聲呼，所以共明本迹觀心者，以因緣不可合釋，約教理應互通，今欲主伴共論，本迹觀心便故。然菩薩雜眾各有本迹，觀心不共明者，形服疎故、無始終故、非物重故、非經別為故。又因緣教相不別明者，從本垂迹秖是感應，感應所為不過教相，故但本迹自攝餘兩。

Because she has wisdom, she is able to love the Way; since she loves the Great Way, her wisdom-perfection is also great. Furthermore, all ordinary women are able to give birth to children; therefore, borrowing the Mother of the Teaching from the Vimalakīrti Sūtra, she is made to give birth to the child of the Guide within her own mind. The absence of treatment in terms of teachings for the numbers is largely as before. In the contemplative interpretation of the numbers, taking the six sense faculties as six thousand: although borrowing the text from the chapter on “The Merits of the Dharma Master” below, these all share a meaning running through the beginning and the end. If specifically attributed to the assembly of nuns, they are all the six sense faculties of the noble stages, having already received prophecies in the three cycles. Therefore, properly using the Avataṃsaka Sūtra’s ten kinds of six sense faculties to represent the fundamental dharma gate includes both meanings of origin and traces. In the section on Yaśodharā, regarding “indicating the mother by means of the son”: whenever one indicates parents by means of a child, or indicates a child by means of parents, both possess virtuous deeds known to others, so that they can mutually manifest each other; the bhikṣus are all like this. Regarding “some say it is untranslated”: not only Yaśodharā, but most of those not yet translated have both translated and untranslated forms, exemplified by sūtra and so forth. “The Buddha’s wife” speaks of the cause within the fruit. At the time of leaving home, he had already abandoned Yaśodharā; therefore, when the title of Buddha existed, there was no longer a wife. Contemplative interpretation takes [the three women] to represent the three consorts: Mṛgadāva did not give birth, so she represents emptiness; Yaśodharā gave birth, so she represents the provisional; and she also resides in the middle of the three contemplations. Aunt Gautamī’s stage is great, clearly representing the middle. From “above, in their own proper share” downward, it jointly explains origin and traces and contemplation of mind; within this, it first explains the coming intention, and next provides the correct explanation. The first part also has two: first, general; next, specific. The first two sentences explain in general: both characters of “proper share” (dāngfèn) are pronounced in the falling tone (去聲). The reason origin and traces and contemplation of mind are explained together is that causes and conditions cannot be explained combinedly, while in terms of teachings, they should logically penetrate each other. Now, intending to discuss the principal and companions together, origin and traces and contemplation of mind are convenient. However, while the bodhisattvas and miscellaneous assemblies each have origin and traces, the reason contemplation of mind is not explained together for them is that their appearances and clothing are distant, they lack a beginning and end, they are not heavily weighted by beings, and the sūtra is not specifically made for them. Furthermore, the reason causes and conditions and teaching characteristics are not explained separately is that projecting traces from the origin is simply stimulus and response, and what stimulus and response accomplish is nothing more than teaching characteristics; therefore, origin and traces by themselves subsume the remaining two.